IMAGE  EVALUATION 
TEST  TARGET  (MT-3) 


^ 


/. 


i/j 


(/. 


1.0 


I.I 


1.25 


"■-'  l|28     1121 


1*' 
I'-' 


IIIIIM 

III  J  0 


1.4 


M 

100 

1.6 


PhotogiBphic 

ScienCbS 
Corporation 


33  WEST  MAIN  STREET 

WEESTiR.N.Y.  i45&0 

(716)  873-4S03 


-1^ 


^> 


\\ 


o^ 


y. 


w 


CIHM/ICMH 

Microfiche 

Series. 


CIHM/ICMH 
Collection  de 
microfiches. 


Canadian  Institute  for  Historical  Microrep^oductions  /  Institut  canadien  de  microreproductions  historiques 


wm 


Technical  and  Bibliographic  Notes/Notes  techniques  et  bibliographiques 


The  Institute  has  attempted  to  obtain  the  best 
original  copy  available  for  filming.  Features  of  this 
copy  which  may  be  bibliographically  unique, 
which  may  alter  any  of  the  images  in  the 
reproduction,  or  which  may  significantly  change 
the  usual  method  of  filming,  are  checked  below. 


L'Insritut  a  microfilm^  le  meilleur  exomplaire 
qu'il  lui  a  ete  possible  de  se  procurer    Les  details 
de  cet  exemplaire  qui  sont  peut-dtre  uniques  du 
point  de  vue  bibliographique,  qui  peuvent  modifier 
une  image  reproduite,  ou  qui  peuvent  exiger  una 
modification  dans  la  m6thode  normale  de  filmage 
sont  indiqu^s  ci-dossous. 


D 


Coloured  covers/ 
Couverture  de  couleur 

Covers  damaged/ 
Couverture  endommagee 


D 

D 


Coloured  pages/ 
Pages  de  couleur 

Pages  damaged/ 
Pages  endommagees 


D 


Covers  restored  and/or  laminated/ 
Couverture  restaur^e  et/ou  pellicul6e 


□ 


Pages  restored  and/or  laminated/ 
Pages  restaur^es  et/ou  pelliculees 


D 


Cover  title  missing/ 

Le  titre  de  couverture  manque 


□ 


Pages  discoloured,  stained  or  foxed/ 
Pages  d^colorees,  tachet^es  ou  piquees 


D 


Coloured  maps/ 

Cartes  g^ographiques  en  couleur 


D 


Pages  detached/ 
Pages  d^tachees 


D 


Coloured  ink  li.e   other  than  blue  or  black)/ 
Encre  de  couleur  (i.e.  autre  que  bleue  ou  noire) 


D 


Showthrough/ 
Transparence 


D 


Coloured  plates  and/or  illustrations/ 
Planches  et/ou  illustrations  en  couleur 


n 


Quality  of  print  varies/ 
Quality  in^gale  de  I'impression 


D 


Bound  with  other  material/ 
Reli6  avec  d'autres  documents 


n 


Includes  supplementary  material/ 
Comprend  du  materiel  supplementaire 


D 


n 


Tight  binding  may  cause  shadows  or  distortion 
along  interior  margin/ 

Lareliure  serree  peut  causer  de  I'ombre  ou  de  la 
distortion  le  long  de  la  marge  int^rieure 

Blank  leaves  added  during  restoration  may 
appear  within  the  text.  Whenever  possible,  these 
have  been  omitted  from  filming/ 
II  se  peut  que  certaines  pages  blanches  ajout^es 
lors  d'une  restauration  apparaissent  dans  le  texte, 
mais,  lorsque  cela  6tait  possible,  ces  pages  n'ont 
pas  et^  film^es. 


n 


Only  edition  available/ 
Seule  Edition  disponible 

Pages  wholly  or  partially  obscured  by  errata 
slips,  tissues,  etc.,  have  been  refilmed  to 
ensure  the  best  possible  image/ 
Les  pages  totalement  ou  partiellement 
obscurcies  par  un  feuillet  d'errata,  une  pelure, 
etc.,  ont  ete  filmees  ^  nouveau  de  facon  a 
obtenir  la  meilleure  image  possible 


D 


Additional  comments:/ 
Commentaires  supplementaires; 


This  item  is  filmed  at  the  reduction  ratio  checked  below/ 

Ce  document  est  film^  au  taux  de  reduction  indiqu^  ci-dessous. 

10X  14X  18X  22X 


26X 


30X 


7 


12X 


16X 


20X 


24) 


?8X 


32X 


The  copy  filmed  here  has  been  reproduced  thanks 
to  the  generosity  of: 

Library  of  Congress 
Photoduplication  Service 


L'exemplairu  film^  fut  reproduit  grace  d  la 
g^n^rosit^  de; 

Library  of  Conqross 
Photoduplication  Service 


The  images  appearing  here  are  the  best  quality 
possible  considering  the  condition  atid  legibility 
of  the  original  copy  and  in  keeping  with  the 
filming  contract  specifications. 


Les  images  suivantes  ont  6x6  reproduites  uvec  le 
plus  grand  soin,  compte  tenu  de  la  condition  et 
de  la  nettet6  de  I'exemplaire  film^,  et  en 
conformity  avec  les  conditions  du  contrat  de 
filmage. 


Original  copies  in  printed  paper  covers  are  filmed 
beginning  with  the  front  cover  and  ending  on 
the  last  page  with  a  printed  or  illustrated  impres- 
sion, or  the  back  cover  when  appropriate.  All 
other  original  copies  are  filmed  beginning  on  the 
first  page  with  a  printed  or  illustrated  impres- 
sion, and  ending  on  the  last  page  with  a  printed 
or  illustrated  impression. 


Les  exemplaires  originaux  dont  la  couverture  en 
papier  est  imprim6e  sont  film6s  en  commenpant 
par  le  premier  plat  et  en  terminant  soit  par  la 
derni^re  page  qui  comporte  une  empreinte 
d'impression  ou  d'illustration,  soit  par  le  second 
plat,  selon  le  cas.  Tous  les  autres  exemplaires 
originaux  sont  film^s  en  commengant  par  la 
premidre  page  qui  comporte  une  empreinte 
d'impression  ou  d'illustration  et  en  terminant  par 
la  dernidre  page  qui  comporte  une  telle 
empreinte. 


The  last  recorded  frame  on  each  microfiche 
shall  contain  the  symbol  •— ♦•  (meaning   'COf\l- 
TINUED '),  or  the  symbol  V  (meaning   "END"), 
whichever  applies. 


Un  des  symboles  suivant?  apparattra  sur  la 
dernidre  image  de  chaque  microfiche,  selon  le 
cas:  le  symbole  — ^  signifie  "A  SUiVRE",  le 
symbole  V  signifie   "FIN". 


Maps,  plates,  charts,  etc.,  may  be  filmed  at 
different  .'eduction  ratios.  Those  too  large  to  be 
entirely  included  in  one  exposure  are  filmed 
beginning  in  the  upper  left  hand  corner,  left  to 
right  and  top  to  bottom,  as  many  frames  as 
required.  The  following  diagrams  illustrate  the 
method: 


Les  cartes,  planches,  tableaux,  etc.,  peuvent  etre 
film^s  it  des  taux  de  reduction  diffdrents. 
Lorsque  le  document  est  trop  grand  pour  §tre 
reproduit  en  un  seul  cliche,  il  est  film^  d  partir 
de  Tangle  sup^rieur  gauche,  de  gauche  cl  droite, 
et  de  haut  en  bas,  en  prenant  le  nombre 
d'images  n^cessaire.  Les  diagrammes  suivants 
illustrent  la  m^thode. 


1 

2 

3 

i 

t 

3 

■  * 

f 

r 


§tjj0mX  Uxc  ©lottils^ 


"  It  is  the  Spirit  that  qulckcneth,  the  nesh  proflleth  nothing." 
"  But  If  the  Spirit  of  him  that  rnUcel  tip  Jeiiuii  from  the  clcnd 
dwell  III  yoii,  he  thnt  raised   up  Christ   from   till-  ilenrl  shftll  nUo 
quicken  your  mortal  IxxlirH  by  lii.i  Spirit  that  dwcllcth  In  you." 


SUNDAY  EVENING  LECTURES 


spiritual  ^cieucie  of  %xitf 


'•IVBN  BBPORB- 


The  Alliance  of  Divine  Unity, 


OHA.RIiK3    BRODIB    PAXXERSON, 

f  ( 

Author  of  *'Shkking  thb  Kingdom." 


-  .<:^^^ 


New  York : 

PunLlSHED   BY  THE  AUTHOR,       ''t  ^,    ,^. 

1895. 


3V7J  '^CCL 


f 


e.■^^  ' 


4       V 


i,^f 


^^4f 


COPVBK.IIT,  llWfl, 
By  r.  M.  I'AriKRSON. 


PmM  OF  Thi  PiimrroH  Mfo,  Co.,  H*ct»o»o,  Conh. 


THIS    ItOUK 

IS 

LOVINCiLV    DKUICATICI)    lU    KACIl    AM)    Al.I. 
MV    STUnKNT.S. 


:9 
■  f 


^- ..tu^s^sssm 


mm 


CONTENTS. 


CHAPrtiH   I,  1^ 

Til*  TauB  Spirit,        ...»••»§ 

CHAPrKU    II. 

Tiir.  Atonement  o)t  the  Soul.   .       »       •       •       •    II 

CHAITIK    III, 
The  lUSUKEElTluN,       .  .         «         I         >         »    M 

CIIAPTKK    11', 
r»YciriCAL  Dkvfxoiment,    ,       t       .       .       .       .4" 

CHAP  run  r. 
An  Outline  uv  Spiritual  Science,   •       •       >       t    W 

CHAPrnK  VI, 
Ii  Christ  he  in  You,  ,       ■       .       .       .       •  H 

CHAPTER    I'll. 

The  Old  and  The  New,    .       ,       ,       .       »       .    H 


CHAPTER  nil. 
God,  THa  All  in  Ail,         ,        •        »        » 


101 


CHAPTER    /.v. 

The  Spirit  ok  CHRisii/firrv,      ,       ,       .       »       .  IJI 
A  VISIUN  OF  LKilir,       ....        t     '  .IW 


4        . 


PKii  .\r:i;. 

TMK  It'i  tiirt-M  in  tlii!«  IkkiIc,  with  the  tfxtciilioti  ol 
the  Iniit  chapter,  were  ilelivervd  Ix-forc  thu 
Alti.inrc  «»f  Divine  Unit",  of  Hartlord,  (!unn, 

'I  hiH  SIX  iety,  whir  h  ii.in  cntt  red  njion  its  sci  oiul 
year,  wa»  furnifd  for  thi-  |iiir|ios<r  «»f  siMrlym^;  the 
mmt  advanced  Rpiritual  thoiiKht  of  the  day,  and 
with  this  { nd  in  viiw,  nicndiers  of  chiircht-H,  ah  w«'II 
:iN  those  who  are  not,  meet  tojjethcr  in  (Jhristian 
unity. 

In  re(  iiKnitinn  of  this  unity  of  [uirpose,  the  fol- 
low iiig  st.it'Mient  of  print  iples  ii  tln'  foiirul.iiion  on 
whit  li  they  liulKI,  .itid  to  which  the  author  of  this 
hook  iiioRt  heartily  snbucriltes: 

RTATI-MKNT    Of    I'KINCII'Lr.S. 

We  believe  anci  tearh  the  universal  Fatherhood 
and  Motherhood  of  (lod. 

'I'hc  universal  Urothcrhood  and  Sisterhood  of 
man. 

'I'hat  One  I.ifc  is  Immanent  in  the  universe,  and 
is  both  center  and  cirruinferenee  of  all  thinj;s  visi- 
ble and  invisib!'?. 

That  One  Intellij^cnce  is  in  all,  through  ail,  and 
above  all,  and  that  from  this  Infinite  Life  and  Intel- 
ligence proceed  all  Light,  Love  and  Truth. 

That  the  life  of  Jesus  the  Christ  shows  forth  the 
perfect  ideal  unto  which  all  must  eventually  attain. 


Ill  ;i  former  l)0()i^.  "  Scekin}-  tlic  Kingdom,"  tlic 
aullior  cxpnssed  t  ..  desire  tli.it  tlie  time  might 
soon  come  wlien  iill  Christian  iioo|)U;  would  become 
united  as  one,  seeking  one  end,  tlie  eslahlislunent 
of  God's  kingdom  on  eartli,  and  that  such  a  union 
wouhl  greatly  hasten  tlie  time  .v'len  a  knowledge  of 
God's  truth  would  cover  the  earth  as  the  waters 
cover  the  face  of  the  great  deep.  All  the  signs  of 
the  times  point  to  the  early  accomplishment  of  this 
greatly  to  lie  desired  end.  The  World's  Congress 
of  Religions  at  (^icago,  where  people  of  all  nation- 
alities nnd  religions  met  together  on  a  common 
platform,  foresh.tdowr.  the  complete  realization  of 
the  brotherhood  of  man. 

The  enliglueiied  Christi.m  policy  pursued  l>y 
the  Pope  of  Rome  Is  another  important  factor  that 
should  nci  be  overlooked.  A  quickening  imjiulsc 
is  also  perceived  among  Protestant  churcl-.es,  which 
is  tending  towards  the  downfall  of  sectarianism,  and 
a  broader  and  more  spiritual  interpretation  of  the 
great  truths  taught  by  Jesus  the  Christ.  The  world 
is  entering  the  spring-time  of  a  new  age,  where  old 
things  are  passing  away  and  all  things  are  becoming 
new;  an  age  in  which  the  gospel  of  peace  and  good 
will  to  all  men  shall  be  known  and  understood  as  it 
never  has  been  in  the  past. 

Charles  Brodie  Patterson. 

ip  West  j/st  St.,  New  York, 
January  12,  1895- 


— #»" 


CHAPTER  I. 


T  H  E    T  R  U  E     S  I'  I  R  I  T . 

The  letter  fails,  and  systems  fall, 

And  every  symbol  wanes; 

The  spirit  over-lirooding  all 

Eternal  love  remains. 

— Whittikr. 

"Now  we  have  received,  not  the  spirit  of  the  world, 
but  the  spirit  which  is  of  God;  that  we  might  know  the  things 
that  are  freely  given  to  us  of  God." 

"Which  things  also  we  speak,  not  in  the  words  which 
man's  wisdom  teacheth,  hut  which  the  Holy  Ohost  teacheth; 
comparing  spiritual  things  with  spiritual  things." — 1  Cor., 
ii.,  12,  13. 

TT  is  evident  that  the  writer  of  the  verses  just 
(fuoted  possessed  a  knowledge  which  tran- 
scended what  he  terms  the  knowledge  of  the 
world.  "  Now  we  have  received,"  he  says,  "  not 
the  spirit  of  the  world,  but  the  spirit  which  is  of 
God."  He  makes  a  clear  distinction  between 
the  two.  Having  himself  passed  through  that 
mental  phase  which  he  refers  to  as  the  spirit  of 
the  world,  he  is  able  to  perceive  the  sharp 
contrast  that  °xists   between  the  spirit  of  the 


10 


THE    TRUE  SPIRIT. 


world  as  animating  mankind,  and  the  spirit  of 
God.  His  opinion  of  the  spirit  of  the  world 
would  be  comparatively  valueless  had  he  not 
been  through  all  the  varied  experiences  of  life 
from  a  purely  worldly  point  of  view,  and  of  this, 
I  think,  there  can  be  but  little  question.  He 
shows  himself  thoroughly  versed  in  a  knowl- 
edge of  tlie  ways  and  doings  of  the  world;  thus 
we  may  feel  assured  that  he  knows  whereof  he 
writes.  We  note  here  that  he  passes  over  this 
question  of  the  spirit  of  the  world  as  a  minor 
one  when  compared  with  the  spirit  of  God.  It 
might  be  well  for  us  to  consider  what  this  spirit 
of  the  world  is,  and  how  it  acts  on  man. 

First  of  all,  its  pleasures  are  derived  in  a 
marked  degree  from  th:  things  which  are  purely 
external  and  which  appeal  more  especially  to 
the  personal  self— the  gratification  of  purely 
personal  desires.  The  spirit  of  the  world  appeals 
to  man  in  innumerable  ways,  yet  never  to  his 
highest  selfhood.  Some  are  carried  away  by  a 
desire  for  worldly  honors  or  wealth  with  its 
attendant  power;  others  are  tempted  by  the 
glittering  baubles  of  society.     These  are  but  the 


THE    TKUE    SrrRlT. 


n 


lower  phases  of  the  spirit  of  the  world.  The 
desire  for  fame  in  the  intellectual  or  scientific 
world  seems  more  elevating,  and  is,  undoubt- 
edly, more  helpful  to  others  than  some  of  the 
things  I  have  just  enumerated,  and  yet,  after  all, 
it  sinks  into  insignificance  in  comparison  with 
the  knowledge  that  awaits  the  awakening  of  the 
soul  of  man.  True  that  awakening  is  but  the 
springtime  of  the  soul,  when  all  we  see  is  but 
the  evidence  of  things  not  yet  realized  in  act  ; 
yet  that  evidence  causes  the  soul  to  perceive  the 
littleness  of  all  that  is  left  behind,  and,  to  some 
degree,  the  possibilities  that  lie  before. 

At  the  same  time,  this  new  development  that 
has  taken  place  is  the  cause  of  estrangement 
between  the  soul  so  developed  and  other  souls 
who  remain  undeveloped.  The  reason  for  this 
is  quite  plain:  One  soul  seeks  its  wisdom  from 
the  external ;  the  other  finds  it  in  its  inner  con- 
sciousness. The  worldly  wisdom  can  not  un- 
derstand how  any  knowledge  can  be  acquired 
save  through  the  things  of  the  world ;  the  un- 
folded soul  sees  these  things  in  their  true  light, 
as  being  but  the  shadow  of  things,  of  no  special 


..>^«M»' 


■>f 


13 


THE    TRUE    SriHIT. 


value  in  themselves;  thus  the  wisdom  of  man 
loses  all  the  importance  it  formerly  possessed. 
The  soul  is  now  instructed  by  that  higher  wis- 
dom of  the  spirit,  and  with  true  spiritual  insight 
discerns  the  things  of  the  spirit,    "comparing 
spiritual  things  with  spiritual  things."     It  might 
be  inferred,  however,  from  what  the  apostle  says 
regarding  the  spirit  of  the  world  and  the  spirit 
of  God,  that  there  were  two  minds  active  in  the 
universe,  but  such  is  not  the  case.     A  critical 
examination  of  this  so-called  spirit  of  the  world 
discloses  to  our  understanding  the  fact  that  it  is 
but  a  transitory  and  fleeting   mental  state,  at 
best  but  the  shadow  of  something  that  will 

vanish  away. 

On  every  side  we  are  reminded  that  the  great 
majority  of  mankind,  as  yet,  put  their  faith  and 
trust  in  the  spirit  of  the  world— the  shadows 
containing  more  for  them  than  the  reality;  to 
them  the  spirit  of  God  is  seemingly  the  visionary 
illusive  spirit.  Little  good,  however,  can  accrue 
from  dwelling  on  this  particular  phase  of  the 
subject.  Too  great  stress  already  is  laid  on  the 
contradictories  of  truth  and  not  enough  on  the 


TltP.    TKVF.   srrRiT. 


u 


realities  of  life.  It  is  of  infinitely  more  value  for 
us  to  know  of  the  way  that  leads  to  eternal  life 
than  to  [,'rope  in  the  darkness  of  material  thin^js. 

When  Nicodcmus  came  to  Jesus  to  enquire 
the  way  of  life,  he  was  answered,  "Ye  must  be 
born  apain."  Naturally  his  interest  was  awak- 
ened. It  is  very  apparent,  however,  that  he  had 
no  true  idea  concerning  the  second  birth  of 
which  Jesus  spake,  and  yet  he  was  a  teacher  in 
Israel,  high  in  authority,  an  expounder  of  the 
law,  and  one  who  undoubtedly  lived  it.  ICvery- 
thing  seems  to  point  to  him  as  a  man  of  integ- 
rity and  uprightness.  Still  there  was  something 
lacking;  something  that  a  study  of  the  law 
could  not  give.  Conformity  to  the  Mosaic  law 
might  lead  up  to  it. 

The  external  law  may  lead  us  to  Pisgah's 
height,  but  the  river  rolls  between  the  moun- 
tains and  the  promised  land,  and  into  that  prom- 
ised land  we  can  not  go  until  we  are  bcrn  again. 
We  may  climb  the  mountains  of  law,  but  the 
law  is  of  no  avail  when  we  seek  to  cross  the 
river.  The  river  is  the  barrier  between  law  and 
spirituality;  thus  something  more  than  a  knowl- 


M 


THr.    TKIfK  snitiT, 


cd^e  of  the  law  is  required  before  we  can  pass 
into  the  better  land.     Hut  the  spiritual  must  be 
discerned  spiritually.    The  new  birth  can  not  be 
explained  so  that  wc  can  apprehend  it  otherwise 
than  spiritually,  and  it  is  absolutely  necessary 
to  know  of  a  verity  that  wc  have  passed  from 
death  unto  life,  before  we  can  .strike  the  corre- 
sponding chord  in  the  soul  of  another,  which 
may  cause  him  to  ri.sc  from  the  dead.    We  are 
all  dead;    we  arc  all  lost  until  that  new  birth 
takes  place,  when  we  realize  that  we  "are  not 
born  of  blood,  or  the  will  of  the  flesh,  but  the 
will  of  God;"  until  we  arrive  at  a  knowledge  of 
our  oneness  with  the  source  of  all  life;  until  we 
perceive  of  a  very  truth  thi,*  God  worketh  in  us 
to  will  and  to  do.  and  our  wills  are  brou^jht 
into  submission  to  the  divine.     Tennyson  truly 

says: 

"Our  wills  are  ours,  we  know  not  how, 
Our  will.i  are  ours  to  make  them  Thine." 

So  long  as  man  is  controlled  by  the  spirit  of 
the  world  he  is  in  bondage  to  that  spirit;  but 
when  the  time  arrives,  and  that  time  must  come 
sooner  or  later  to  all  souls,  when  the  influx  of 


THK    ritVK   SPIRtr. 


the  divine  spirit  becomes  so  ^'rcat  that  the  spirit 
of  God  becomes  the  controlling  power,  then  will 
man  know  that  free(l<»m  consists  in  obeying  the 
hif^'her  will. 

How,  then,  can  we  m.ike  plain  a  knowlcrlfje 
of  the  new  birth?  Only  to  a  limited  decree  can 
this  be  done.  "The  wind  bloweth  where  it  list- 
elh,  and  thou  hearest  the  sound  thereof,  but 
canst  not  tell  whence  it  comcth,  and  whither  it 
goeth :  so  is  every  one  that  is  born  of  the  Spirit." 
While  that  .Spirit  is  as  free  as  the  sunshine,  yea, 
even  more  free  than  the  air  we  breathe,  one  can 
not  t,'ivc  of  it  to  another.  Kach  must  open  the 
window  of  his  soul  and  allow  it  to  flow  in. 

To  some  degree,  we  may  be  able  to  impart 
knowledge  of  spiritual  thini^s  to  others,  but 
there  must  first  be  an  awakenmg  of  the  soul. 
Otherwise  we  might  as  well  talk  to  them  in  an 
unknown  tongue,  expecting  them  to  understand, 
as  to  seek  to  make  clear  spiritual  truths  when 
there  is  lack  of  true  spiritual  discernment.  One 
can  not  breathe  for  another,  and  yet  it  may  be 
possible  to  impart  a  knowledge  whereby  another 
may  breathe  deeper  and  fuller.    That  knowledge. 


if 


l« 


rw  TKi'K  srrft/r. 


•r 


however,  must  be  put  to  u«e.  if  he  w«mltl  de- 
rive any  special  benefit  from  it.      True  it  is  that 
.soul  acts  tin  soul,  hut  «»nly  as  one  soul  responds 
to  another  is  there  any  awakeniut;.      Therefore 
nothint;  can  l)e  actually  accomplished  by  i)roxy 
in  the  way  of  the  soul's  developnunt;  in  other 
words,  each  must  work  out  his  own  salvation. 
It  can  nt<t,  by  any  manner  of  means,  be  worked 
(lut  for  us  by  another,  no  matter  how  Christlikc 
that  other  may  be.     The  new  birth  is  a  ^;ift  of 
God   to   man,  and    no   man   can   confer   it   on 
another.      Nevertheless,  it  is  true  that  the  soul 
which  has  passeil  frtim  death  unto  life  can  point 
out  to  another  soul  the  way  that  leads  to  eternal 
life.     The  light,  shinintj  throu^^h  such  an  illu- 
mined soul,  shows  to  the  unenlightened  their 
need  of  something  that  they  are  as  yet  lacking 
in,  and  it  is  only  as  this  need  is  realized,  that  the 
true  desire  is  awakened  in  their  hearts. 

"If  I  had  not  come,"  s.iid  Jesus,  "ye  had  not 
sinned."  Why?  Because  when  men  beheld 
that  life  of  utter  unselfishness  and  purity,  that 
spirit  of  forgiveness  that  could  cry  out  when  in 
agony  on  the  cross,  "Father,  forgive  them,  for 


V, 


Tttr   TKfr  sriKiT. 


IT 


tlicy  know  not  wli.it  tlicy  «lo,"  they  were  cun* 
victal  of  sin.  Tlu-y  nali/ccl  the  \\\\:,\\  ideal 
that  Jtrsiis  lutl«l  up  to  their  view,  and  tliat  any 
la'..k  of  conformity  was  sin,  "Ye  mii^t  all 
coiML-  to  the  ine asiire  of  the  stature  of  Christ." 
Until  that  measure  is  rea<;hed,  there  will  always 
be  lack  of  conformity.  Oh!  hut  ran  that  he 
reached?  My  the  '^trace  of  God,  I  helieve  with 
all  my  heart  and  soul  it  ran.  VVhrn  and  where, 
I  know  not,  hut  this  I  know,  it  was  not  only  the 
tcichin^js  of  the  apostles,  but  Jesus  himself  tes- 
tifies to  the  truth  of  this. 

"lUit  it  is  with  man's  soul  as  it  was  with 
nature;  the  be',;innin!.j  of  creation  is  lit,'ht.  'I'lll 
the  eye  have  vision,  the  whole  members  arc  in 
bonds."  Truly  the  unfolding'  of  the  Christ  prin- 
ciples in  the  soul  of  man  is  the  be^jinniri^j  of 
light— the  true  creation.  This  can  be  brou^dit 
about  only  by  seeing  the  duty  lying  nearest  to 
us  and  performing  that  duty.  Said  Jesus: 
"Whatsoever  your  hands  find  to  do,  do  it  with 
your  might." 

The  little  things  in  life,  in  all  probability, 
count  more  towards  true  development  than  the 


i 


r 


!• 


nil    ik'fh  M'ttur. 


* . 


k 


i;ir.it  thiiH;>«  It  r<  tlMi)ii|;!i  the  perriumini;  of 
r.uh  tliity  .irisini;  tliiv  I'y  tUy  lliit  wr  In'mmif 
i'«Hi.»l  to  tlu'  ^;rr.U  cnu'ij'i'iu  iis  of  life.  We 
Mt.iiiii  ill  our  i»vn  li^'.lit  wlu-ii  we  i^'.iiorc  "tlic 
petty  tliiiHts"  of  liff,  or  lliitiU  tltnii  ton  trivial 
for  i'oiiHidei.itioit.  Notliiiic  i-<  tiivi.il;  iiotliiii^', 
in  Htn.ill;  everything  larrien  within  itself  the 
seed  of  a  ^jreater  ihinn.  The  kinj,;(ioiii  for  man 
to  .subjeet  is  not  to  he  soii^'Jtt  oiilHide  of  liin 
own  conscionsneHs.  Witen  he  arrives  at  the 
true  uHilcrstandin)^;,  .ill  i  ontr.uhet()ries  of  uni- 
versal love  and  truth  will  appear  as  they  are, 
nieaiMnj;less,  Sickness,  nin,  anil  death  will  no 
lon^jer  hoUl  tlomiivion  over  him,  for  he  will 
ij.ive  passed  from  ileath  unto  life  —  to  the  j;l(ui- 
ous  lilierty  i>f  a  son  of  (lod. 

Just  as  \nn^,  however,  as  wc  continue  to  en- 
dow the  spirit  of  the  wt)rlil  with  life  and  pow«r, 
M'hich  it  docs  not  aiul  never  could  possess,  so 
!on|;  wi'l  ickness  rnd  death  reiy;n  in  our  physi- 
cal bodies.  If  wc  sow  to  the  flesh,  wc  must 
reap  the  result  of  that  sowinj,'.  Everlastinji  life 
is  the  reward  of  sowing  to  the  spirit,  and  the 
fruition  is  love,  joy,  and  peace. 


nil     mi    ;,ft^tf 


i» 


Ktit  soiiHoiii'  .s,iyH,  "ft  Ih  so  lMr»l  to  rt.ali/« 
fhr  fnifli  or  .ill  M»is;  th«n'  .irr  •-»»  many  IhinnH  to 
lofitrriij  with  in  tint  worlil  "  Vi.,  (In-.  !•  on«; 
c»f  till'  'U'efriiiu;ly  t'.ri.'.it  ol»'.tac,k"i  tlial  roiifroiit 
us.  I  woiilil  like  to  ii'.k  II  «|iit\lion:  Wayv  any 
of  you  ever  solvr«l  a  |»rol»li:fn  of  life  throi($;h 
conlintion?  No,  th«:  lift:  prolilt  in-,  .ire  not 
Holv(;il  in  tli.it  way.  It  is  >.ini|ily  !» ttin^  tlif  li;;ht 
shim:  th.it  ilispils  d.iikiniss.  Do  mmI  fi(;lit 
a^J.linst  «vil  or  ilarkncHn;  ovcrronn;  tht:ir  hn.iiiini; 
power  hy  a  recognition  of  th«:  oinnipr*"  .rnfx-  of 
^ood.  If  you  ^jo  forth  to  wa^^c  haltic  a(.;.iinst  the 
so-called  powi-rs  of  d.irkncss,  dcfc.it  will  «;otn«: 
at  every  stej),  for  you  are  ascrihintj  pf>w«:r  and 
intelli^'cnce  to  the  •shadow.  With  the  Christ  I 
say  unto  you,  "Resist  not  evil,"  because  hy  re- 
sisting; you  tnagnify  in  mind  its  seemin;,'  power. 
You  arc  jjivin^;  entity  to  the  unreal.  Ile-iv*  n 
and  hell  are  but  conditions  of  niind;  our  world 
is  what  we  make  it.  If  wc  would  have  it  bri'^ht 
and  beautiful,  wc  must  j)ictiirc  in  mind  the  true 
and  the  liistin^,',  the  thintjs  that  brin^'  r».-st  and 
peace  to  the  soul;  then  will  joy  and  ^jladness 
attend  our  every  way.     Purcnes.**  of  heart  and 


'////:    TRi'i:  srifiiT. 


fi 


¥. 


tranquillity  of  mind  present  a  rcllcctiny  surface 
that  will  mirror  the  attributes  of  God.  "The 
pure  in  heart  shall  sec  God."  They  shall  see 
Mis  life  and  love  made  manifest  in  their  own 
souls. 

When  wc  cease  to  fi^dit  the  sceminiT  powers 
of  darkness,  then  will  they  v^anish  before  the 
light  o{  truth.  Do  not  judge;  do  not  condemn. 
There  is  One  who  judgcth,  and  we  know  that  His 
judgment  is  true.  The  resistance  and  condem- 
nation of  so-called  evil  will  never  diminish  it 
one  iota;  it  will  serve  to  perpetuate  it.  The 
gospel  of  every  scientist  should  be,  Peace  and 
good  will  toward  all  men;  this  is  the  acceptable 
year  of  the  Lord. 

A  little  spiritual  knowledge  sometimes  be- 
gets spiritual  pride.  It  has  often  the  effect  of 
making  people  believe  that  they  are  in  some 
way  superior  to  their  less  enlightened  brothers. 
Too  often  do  we  hear  people  speak  of  their 
"being  in  the  truth."  Now  it  is  of  vastly  more 
importance  that  we  live  the  truth,  and  that,  in- 
step.d  of  trying  to  find  points  of  disagreement 
between  ourselves  and  others,  we  seek  to  find 


..tv... 


n 


THE    TRI'F.    SPfK/T. 


21 


the  points  on  which  we  arc  agreed.  It  would  be 
well  for  us  if  we  could  carry  this  idea  into  all 
our  investigations,  whether  of  a  religious  or  a 
scientific  nature.  Let  us  always  have  the  spirit 
of  true  charity  that  lays  aside  all  prejudice,  big- 
otry, and  pride,  which  earnestly  seeking  for  the 
good  and  true  taketh  no  account  of  evil. 

On  this  plane  of  phenomenal  existence, 
the  true  order  of  everything  is  reversed;  that 
which  was  first  is  seemingly  last,  and  that  which 
was  last,  first.  Man  looks  without,  for  knowl- 
edge and  understanding,  before  looking  within. 
He  seeks  the  solution  of  life  in  the  visible  form. 
He  conceives  that  in  the  material  the  things 
seen  are  the  realities  of  the  universe,  and  that 
all  the  problems  of  life  are  to  be  solved  by  the 
knowledge  of  existing  forms.  Yet  in  his  last 
analysis  what  does  he  find?  Simply  this,  that 
he  is  (!ealing  with  the  unknowable,  and  the 
something  that  he  deemed  to  be  so  solid  and 
enduring  he  finds  disappearing  before  his  eyes 
in  gases  that  can  not  be  seen  and  which,  to  the 
touch,  offer  no  resistance. 

For  a   few   moments   let    us   consider    the 


;il 


33 


THE  TKun  srimr. 


qucstidu  of  evolution.  Science,  staitin^j  with 
the  protoplasm,  follows  on  through  the  various 
orders  of  forms,  secinjj  lower  forms  bein;,'  rc- 
placctl  by  hiplicr  phases  of  cJcvclo|)mcnt.  Some- 
where between  man  and  the  ape,  there  appears 
to  be  a  break  in  the  continuity  of  form  not  as 
yet  accounted  for.  Never  mind.  Suppose,  for 
instance,  it  could  be  accounted  for,  and  that 
every  link  from  the  protoplasm  to  man  should 
be  found  compHte,  what  then?  The  form  of 
man  passes  away  —  what  follows?  Does  mate- 
rial science  reveal  any  continued  existence  of 
the  life  that  animated  that  form?  No,  it  does 
not,  nor  does  it  throw  any  lif^ht  even  on  how 
the  protoplasm  first  became  animated  by  life;  in 
fact,  material  science  has  nothing  to  say  in  regard 
to  this  mysterious  life-principle.  The  work  of 
the  material  scientist  is  really  the  classification 
of  things  seen;  he  deals  with  effect,  not  cause; 
his  true  office  is  not,  as  many  suppose,  to  de- 
stroy, but  to  fulfill.  He  does  not  divest  the  uni- 
verse of  its  mystery  or  wonder.  He  is  simply 
working  back,  according  to  the  inverted  order 
of  things  to  the  truth  that  lies  beyond  all  form. 


^ 


■nil.    Tkri:   sriKiT. 


8 


It  should  not  be  understood  that  science 
refuses  to  ^o  beyond  the  purely  sense  knowl- 
cd},'c  of  thing's,  for  we  find  such  a  noted  scien- 
tist as  Tyndall  declarinj;:  "The  mind  of  man 
has  the  power  of  penetrating'  fir  beyond  the 
boundaries  of  his  five  senses.  The  things  which 
are  seen  in  the  material  world  depend  for  their 
action  upon  the  things  unseen."  Max  Miiller 
says,  "Our  reasoning  faculties  break  down  com- 
pletely before  all  problems  concerning  the  ori- 
gin of  things."  So,  if  we  would  continue  our 
investigations  after  Irutfi  we  must  realize  that 
beyond  the  physical  senses,  beyond  uie  faculties 
of  the  mind  even,  there  is  something  else  which 
can  reveal  to  the  soul  of  man  spiritual  truths 
necessary  for  his  development. 

It  is  the  spirit  of  God,  active  in  man,  that 
compares  spiritual  things  with  spiritual.  Mate- 
rial science,  dealing  with  the  classification  of 
forms,  arrives  at  last  to  a  dividing  line,  be- 
yond which  it  can  not  go.  It  is  the  boundary 
between  the  visible  and  the  invisible.  From 
this  onward,  the  spiritual  scientist  alone 
can  pursue   the  path.     We   find   the   order   of 


tr  ■/'///■:   TutK  .si'iKir. 

thini^s  here  reversed.  The  soul  first  perceives 
the  realities  of  the  universe  —  that  the  things 
seen  arc  temporal,  but  the  unseen  arc  eternal. 
And  ironi  this  science  of  spirit  must  come  not 
only  the  first  word  but  the  last,  concerning  the 
problem  of  life. 

Although  there  is  a  change  from  one  plane 
to  another,  we  can  sec  a  correspondence  exist- 
ing between  the  two.  We  can  see  that  the  visi-  , 
ble  has  ever  been  declaring  to  us  the  invisible. 
And,  again,  we  can  note  the  correspondence  ex- 
isting between  the  material  and  the  spiritual 
scientist.  The  former  fails  to  account  for  the 
life-germ  in  the  protopla.sm,  or  the  beginning  of 
animated  form,  while  the  latter  can  form  no  con- 
ception of  the  beginning  of  life;  he  knows  that 
he  is  animated  by  life,  and  he  also  has  a  realiz- 
ing sense  that  after  this  earthly  form  ceases  to 
be,  he  will  continue  to  exist  in  that  One  Life. 

The  material  scientist  classifies  and  com- 
pares form  with  form;  the  spiritual  scientist 
compares  spiritual  things  with  spiritual.  The 
first,  while  seeing  form  pass  away  before  his 
very  eyes,  yet  contends  that  it  is  impossible  for 


THE    TRVE    SP/K/T. 


an 


even  an  atom  to  be  destroyed.  In  what  way 
then  does  the  spiritual  scientist  have  the  first 
and  the  last  word?  In  the  bcfjinnin^f,  God, 
Creative  Power  before  Creation,  and  so  the 
highest  spiritual  development  in  man  exclaims, 
"  Before  Abraham  was,  I  am."  The  soul  of  man 
is  a  thouf^ht  of  God;  the  soul  of  man  is  a  word 
of  God.  The  visible  heavens  and  earth  may 
pass  away,  but  the  word  of  God  shrfll  abide  for- 
ever. Thus  we  sec  the  first  word  is  /  am,  and 
when  earth  forms  have  passed  away,  the  /  am 
will  still  continue  to  declare  its  endless  being  in 
the  soul  of  man.  "I  am,  ()  God,  and  surely 
Thou  must  be." 


CHAPTER   II. 


THE   ATONKMl'.NT   OF   TlIK   SOUL, 


I  am  fully  convinced  that  the  soul  is  indestructible,  and 
that  its  activity  will  continue  thioutjh  eternity.  It  is  like  the 
sun  which,  to  mir  tyes,  .sucms  to  set  in  nij^ht;  but  it  has  in 
reality  only  gone  to  difluse  its  light  elsewhere.— GoETHK. 

For  the  life  of  the  flesh  is  in  the  blood;  and  I  have  (jiven 
It  to  you  upon  the  altar  to  make  an  atonement  for  your  souli; 
for  it  is  the  blood  that  maketh  an  atonement  for  the  soul.— 
Lev.  .wii.,  11. 

CROM  Genesis  to  Revelation,  the  word  blood 
is  of  frequent  occurrence.  In  fact,  there  are 
comparatively  few  words  in  either  Old  or  New 
Testament  that  "ccupy  such  a  place  of  promi- 
nence as  this  one.  There  is,  without  doubt,  a 
greater  meaning  attached  to  it  than  people  com- 
tnonly  suppose — a  meaning  of  higher  and  nobler 
significance  than  we  have  heretofore  given  it. 
The  blood  is  the  vital  life  fluid  of  the  body,  and 
upon  the  purity  and  quality  of  the  blood  the 
whole  physical  organism  depends.  The  blood 
then  becomes  representative  of  life.  In  other 
words,  the  blood  is  the  symbol  of  the  unseen 


THE    ATOSEStKST   Ol'    THE    SOVl.. 


V 


life  which  is  in  all  and  throii^'h  all  and  above 
all.  The  fibrin,  or  most  vital  part  of  the  blood, 
is  socmin!,My  the  most  indestructible  of  all  mate- 
rial things.  F;xccs.sive  heat  does  not  seem  to 
destroy  it.  No  matter  what  len^'th  of  time  it 
may  bo  submerged  in  acids,  they  have  no  appar- 
ent effect  upon  it,  and  just  as  soon  as  the  con- 
ditions are  favorable,  it  gives  evidence  of  life 
force  contained  within,  by  beginning  the  con- 
struction of  new  forms,  sending  out  feelers  in 
every  direction  and  collecting  from  the  earth 
and  atmosphere  about  it  all  that  is  necessary 
for  the  development  of  this  energy  or  force  that 
is  latent  within.  The  conditions  are  simply 
warmth  and  moisture,  and  its  work  of  rebuild- 
ing begins.  The  blood  stands  ever  symbolic 
of  life.  It  will  then  be  much  easier  for  us  to 
arrive  at  a  true  understanding  of  many  things 
which  at  the  present  time  are  to  us  vague  and 
indefinite. 

Long  before  the  Mosaic  dispensation,  the 
conception  of  sacrifices  had  entered  into  the 
mind  of  man.  We  see  it  in  the  case  of  Abraham 
and  Isaac;  with  the  burning  by  fire  of  the  sacri- 


TUB    ATONEMEST  OF    THE    SOI'/.. 


iliee  Came  the  purification  of  the  one  who  offered 
up  the  sacrifice.  A  time  came  in  the  history  of 
the  people,  when  the  sacrificen  were  offered  up 
by  proxy;  when  the  priests  assumed  the  office 
of  mediators  and  offered  the  sacrifices  for  the 
sins  of  the  people.  The  priests  themselves  were 
obliged  to  be  without  physical  blemish;  any 
form  of  skin  disease,  even,  barred  them  from 
this  privilege. 

Perhaps  some  of  us  who  know  that  every  fac- 
ulty of  mind  acts  upon  some  organ  of  the  body 
can  see  the  significance  of  this,  and  that,  in  order 
to  be  without  physical  blemish,  it  would  require 
the  cultivation  of  all  the  different  faculties  of 
mind.  There  are  many  things  in  connection 
with  this  subject,  that  I  would  like  to  enter  into 
more  fully,  but  deem  it  best,  in  this  lecture,  to 
confine  my  remarks  more  especially  to  one  or 
two  phases  of  the  subject,  the  one  most  impor- 
tant of  all,  the  shedding  of  blood  for  the  remis- 
sion of  sins — the  offering  up  as  a  .sacrifice  the 
animal  part  of  our  own  natures,  "  For  it  is  not 
possible  that  the  blood  of  bulls  and  of  goats 
should  take  away  sins.    *   *    *    In  burnt  offer- 


Tin-.  ,\TOStMi<ST  or  THK  sort. 


\x\\^%  and  sacrifices  of  sin,  thou  hast  had  tio 
pleasure.  *  ♦  *  Then  said  lie,  Lo,  F  conic  to 
do  thy  will,  O,  Ciod.  He  takcth  away  the  firiit 
that  he  may  establish  the  second." 

The  sacrifice  of  bulls,  jjoats,  or  other  animals 
symboli/.cs  the  sacrifices  that  we  must  make  be- 
fore the  hi}.jher  will  can  take  full  possession  of 
our  souls.  The  shcddin^j  of  blood  is  the  putting 
off  of  the  old  nature,  the  animal  nature,  so  that 
the  spiritual  may  acquire  the  ascendency  in  the 
soul  of  man. 

A  few  years  ago  while  staying  in  the  coun- 
try, I  noticed  what  I  supposed  was  a  species  of 
caterpillar  clinging  to  the  side  of  a  building.  It 
almost  seemed  as  if  it  had  grown  there.  Its 
exterior  presented  rather  a  horny  surface  and 
looked  very  much  like  common  brown  clay. 
To  the  touch  there  was  no  evidence  of  life. 
Day  after  day  I  watched  it.  At  last  one  day 
the  outer  shell,  the  earthy  form,  was  broken 
and  a  beautiful  butterfly  appeared.  At  the  mo- 
ment it  freed  itself  from  its  tenement  of  clay,  one 
large  drop  of  blood  fell,  and  the  thought  came 
to  me  at  that  time,  and  it  has  been  in  my  mind 


ruh-   M-os'hMhst   or   riii    .sot'f„ 


at  inl»  rv.ils  (vrr  siiuc,  that  without  the  shcdiliti^; 
of  hliHul  th«Te  can  bo  no  remission  of  sins, 
Without  the  «lyinjj  to  the  old,  there  can  he  no 
livin^,'  to  the  new.  An<l  1  understand  what  the 
apostle  meant  when  he  said  :  "  Flesh  and  blood 
can  not  inherit  the  kin|.;dom  of  (iod;  neither  dotli 
corruption  inherit  incorruption,"  "Hut  if  we 
walk  in  the  li^'ht,  as  lie  in  in  the  li^ht,  we  have 
fellowship  one  with  another,  and  the  blood  of 
Jesus  Christ,  His  Son,  cicanseth  us  from  all 
sin." 

Yes,  it  is  the  blood  of  Christ — the  life  of 
Christ,  as  is  made  clear  to  us  throu^^h  the  life  of 
Jesus  the  Christ — that  brings  us  from  under  the 
bonda{Tc  of  sin  and  death  into  the  glorious  lib- 
erty of  the  sons  of  God.  Then,  and  then  only, 
do  wc  perceive  that  we  are  born,  "not  of  blood, 
nor  of  the  will  of  the  flesh,  nor  of  the  will  of 
man,  but  of  God."  With  Jesus  the  Christ,  the 
old  covenant  had  passed  away  and  the  new  was 
brouf;ht  to  light  in  his  life.  Truly  did  he  say, 
"  For  this  is  my  blood  of  the  new  testament," 
we  might  interpret  it,  this  is  my  will,  "  which  is 
shed  for   many,    for  the    remission   of    sins." 


////    ,(7v»v/A/A,vr  MA'  Tin    suvi.. 


.11 


TIm!  ^ivin^;  up  dl  hi.  (ivvii  will,  so  tliat  his 
whole  life  inii;ht  Ik:  hroii^^ht  intr>  u<;cr)r(l  with 
the  xotirce  of  all  life,  was  the  atr>ncmfnt,  hin  will 
and  jjurponc?  bcinj.;  at  one  with  the  siipn.inc  will 
of  the  universe.  And  there  is  no  w.iy  ^iven 
under  heaven  whereby  we  can  be  .saved,  other 
than  the  way  he  .so  dearly  shows. 

I'aul  sccin^j  this  exclaitiis,  "  Ifavinjj  there- 
fore, brethren,  bf)ldncsH  to  enter  into  the  holiest 
by  the  blood  of  Jesus  by  a  new  and  living;  way, 
which  he  has  rf)nserratr»l  for  us."  The  way  is 
consecrated — the  way  is  shown — but  we  must 
enter  and  walk  therein,  if  vvc  would  attain  to  a 
hit^hcr  life.  We  can  enter  therein  only  as  we 
die  to  the  lower — as  we  sacrifice  the  animal 
nature. 

Kvcry  phase  of  the  animal  nature  is  to  be 
found  in  the  physical  man.  There  are  just  a.s 
many  animals  in  man  as  ever  entered  Noah's 
ark,  for  man  stands  as  the  epitome  of  all  below 
him. 

Every  characteristic  of  the  animal  kingdom 
is  to  be  found  in  the  human  mind.  Where  and 
how  these  characteristics  were  acquired,  I  will 


M 


•  'I 


■^tS^  jS("« 


ni>t  attempt  tti  nay,  but  that  the  iniml  poHMCtiieii 
ituch  attrihutcri  tlicrc  can  ho  no  i|iu  stimi.  ( )ftrn* 
timet  the  ch.ir.(ctoiiHtK-Ht»r  Mome  one  animal  h 
nLinifesteil  in  one  por^on,  while  in  another,  not 
one.  or  even  two,  l»iit  often  five  or  six  arc 
tliscernible.  SometiineH  the  traits  of  the  nobler 
.inirnaU  prolomifiate;  a^jain.  tho<«c  of  tlie  baser. 
The  cunning  of  the  fox,  the  ^iibtilty  of  the  ser- 
pent, tlie  treachery  of  the  cat,  anil  the  snarlinjj 
of  the  cur  are  all  seen  in  cliffirent  tiei^m-i  in 
(litVercnt  people.  It  is  this  animal  kin^'dom  \n 
man  tiiat  must  be  brought  into  subjection  before 
the  lion  and  the  lamb  can  lie  side  by  side. 

When  man  has  once  succecdeo  in  subduing 
or  eradicating  this  animal  nature  within  him, 
then  will  all  animals  external  to  himself  come 
into  complete  subjection  to  his  will.  From  the 
serpent,  the  lion,  the  leopaid,  or  any  of  the  now 
called  ilangerous  animals,  he  will  have  nothing 
to  fear.  The  animal  of  the  animal  kingdom 
attacks  the  animal  in  man.  The  poison  in  the 
serpent  corresponds  to  the  poison  in  the  lower 
nature  of  man,  and  so  long  as  that  poison  there 
exists,  the  bite  of  the  serpent  will  be  fatal  to 


TitK  ^T»v^Mfi\r  i>t    nih  stit/i. 


man.  Jcsiia  Huitl  of  thoic  who  hrlicved,  and 
Inrlicvini^;  in  not  only  knowing;  but  also  livirif;, 
"They  shall  take  it|»  nerpcritH ;  and  if  they  drink 
uiiy  dtMilly  tiling,',  it  shall  not  hurt  thctn."  Noth- 
ing' from  the  without  can  harm  us,  save  ax  wc 
have  thin^^s  within  ,*which  c«»rrcspond  to  the 
without. 

When  wi-  have  succeeded  in  sacr'ficin^  the 
more  savaj^e  anitiiah,  s(ltn^:tIlin^J  yet  rcnj.-iins  to 
be  done — even  the  lamb,  the  j»cntl'-st  of  all  ani- 
mals, must  be  sacrificed  to  attain  to  the  spiritual 
life,  the  life  that  is  neither  catinjj  nor  drinking, 
but  is  joy  and  peace  in  the  Holy  (jhost. 


'I 


/  '\ 


i«.        I  innXwItii  Ml* "in 


r 


CHAPTER  111. 


/ 


THE    RESURRECTION. 

Ring  in  the  valiant  man  and  free, 
The  larger  heart,  the  kindlier  hand; 
Ring  out  the  darkness  of  the  land, 

Ring  in  the  Christ  that  is  to  be. 

Oh !  living  will  that  shall  endure. 
When  all  that  seems  shall  suffer  shock. 
Rise  in  the  spiritual  rock, 

Flow  through  our  deeds  and  make  them  pure. 

— Tbnnvson. 

"  But  now  is  Christ  risen  from  the  dead,  and  become  the 
firstfruits  of  them  that  slept."— I.  Cor.  xv.,  20. 

IT  IS  impo.ssible  to  think  of  Easter  without 
associating  with  it  pictures  of  springtime, 
grassy  meadows,  budding  trees,  blossoming 
flowers,  and  singing  birds.  Nature  now  gives 
evidence  of  a  renewing  power  that  has  been 
lying  dormant  tliroughcut  the  stormy  winter. 
With  the  spring  come  new  hopes  and  impulses. 
Higher  and  nobler  aspirations  thrill  the  mind, 
causing  a  quickened  action  of  the  life  forces  both 
in  mind  and  body.  Everything  is  acted  upon 
by  this    quickening    and    renewing   power  of 

34 


n 


N. 

le  the 

hout 
;ime, 
ning 
ives 
aeen 
nter. 
Ises. 
lind, 
both 
ipon 
r  of 


spring.  Nature  is  awakening  from  her  long 
sleep — not  death,  but  sleep.  There  is  no  death, 
but  there  is  sleep ;  there  is  rest.  There  are  peri- 
ods in  the  progress  of  worlds  and  souls  when 
rest  is  needful,  when  rest  is  necessary.  Yet 
such  periods  of  sleep  and  rest  are  followed  by 
an  awakening. 

There  is  something  about  early  spring  that 
is  different  from  that  of  any  other  season.  It  is 
the  indescribable  expectancy  of  something  about 
to  be  made  manifest,  the  foreshadowing  of  things 
to  come.  You  look  at  the  trees ;  there  are  no 
leaves,  and  yet  they  actually  seem  to  be  throb- 
bing with  a  new  life.  The  sun,  rain,  and  wind 
are  calling  them  to  awaken  from  their  sleep. 
The  long  night  of  winter  is  passing  away;  morn- 
ing is  dawning. 

Spring  is  emblematic  of  youth.  Vigorous 
youth  with  all  its  new  desires  and  impulses 
gives  but  little  token  of  what  the  later  fulfillment 
may  be.  Harvest  time  is  in  the  future,  but  a 
joyous  expectancy  pervades  all  things.  The 
lethargy,  the  stupor,  the  sleep  of  winter  is  end- 
ing, and  a  new  resurrection  is  taking  place. 


j:,i 


1 

4-1 
r 

i' 

li 

l| 

'  '4 


4 


a^gS!?"  ■  ' 


THE    RESUKRKCTIOS, 


For  hundreds  of  years  men  have  been 
coinmemoratinfj  an  event,  of  which  as  yet  few 
have  gotten  the  true  spiiritual  import,  an  event  that 
is  fraught  with  a  greater  importance  to  man  than 
any  event  that  has  ever  occurred  in  tlie  history 
of  the  planet.  I  refer  to  the  resurrection  of 
Jesus  the  Christ,  his  triumph  over  sin  and 
death,  and  his  awakening  to  eternal  life,  to  a 
conscious  union  with  God — a  union  that  had 
ever  existed  between  his  soul  and  the  soul  of  the 
universe.  The  word  being  thus  made  manifest 
in  his  own  soul,  the  fact  of  a  physical  or  bodily 
resurrection  is  only  of  minor  consideration, 
although  in  the  past,  men  have  attached  greater 
weight  to  it  than  to  the  spiritual  resurrection. 
The  I  that  was  to  build  the  temple  was  greater 
by  far  than  the  temple  itself  Yet  in  all  the 
years  that  have  gone,  men  have  largely  ignored 
the  spiritual  resurrection  and  have  done  homage 
to  the  form.  They  have  looked  upon  the  bod- 
ily resurrection,  in  many  cases,  as  being  the 
only  resurrection.  The  truth  lies  far  deeper 
than  this.  It  transcends  in  its  importance  and 
significance  any  resurrection  of  the  body.     The 


\ 


THE    KI-SI'RRF.CTIOX. 


37 


body,  at  best,  is  only  the  instrument  of  the  soul. 
Yet  as  long  as  mankind  continues  in  the  worship 
of  symbols,  so  long  will  form  take  the  place  of 
true  spirituality,  so  long  will  the  bodily  resur- 
rection mean  more  than  the  spiritual  resurrec- 
tion. Sometime  it  will  become  evident  to  peo- 
ple that  the  spiritual  resurrection  precedes  that 
of  the  bodily;  that  the  spiritual  resurrection  is 
causative,  while  the  bodily  resurrection  is  effect, 
or  only  the  natural  outcome  or  sequence  of  the 
spiritual.  Why  ignore  the  words  of  Jesus?  Why 
make  them  of  none  effect?  He  said  it  is  the 
spirit  that  quickeneth;  the  flesh  is  of  no  profit. 
If  we  would  commemorate  the  true  resurrec- 
tion, seeing  it  in  its  highest  and  holiest  aspect, 
we  would  perceive  the  grandest,  the  most  tri- 
umphant achievement  in  the  progress  of  the 
soul — the  son  of  man  ceasing  to  be,  the  son  of 
God  arising  in  all  his  majesty  and  might — 
the  passage  from  the  human  to  the  divine. 
Adam,  the  earthy  man,  laid  hold  on  the  tree  ot 
knowledge,  but  the  Christ  man  now  lays  hold 
on  the  tree  of  life.  The  divine  nature  slept  in 
the  Adam,  but  awakened  in  the  Christ.     The 


n 


r 


a  THE    RF.SUKRFXTION, 

first  fruit  on  the  tree  of  life  had  now  appeared. 
The  new  Adam,  the  heavenly  man  that  was  to 
be  the  type  of  a  new  order,  an  order  that  should 
have  neither  beginning  nor  ending  of  days,  had 
arisen  from  the  dead.  What  of  this  resurrec- 
tion? What  docs  it  imply?  Of  what  does  it 
consist  ?  Far,  far  in  the  past,  how  far  we  do  not 
know,  God  created  man.  In  His  own  image,  in 
His  own  likeness,  created  He  him.  He  en- 
dowed him  with  His  own  life;  he  wrought  in 
his  soul  His  own  intelligence;  He  breathed  into 
him  the  breath  of  life.  The  Creative  power, 
having  endowed  man  with  His  own  life  and  in- 
telligence, now  exacts  something  of  that  soul 
thus  endowed.  He  requires  that  the  soul  shall 
now  make  manifest  the  powers  latent  within 
itself;  that  it  shall  use  those  powers,  and  find 
that  its  greatest  good  and  happiness  consist  j  in 
doing  this. 

Everything  in  the  universe  moves  in  orderly 
progression;  one  state  follows  another.  The 
perfect  man  existed  in  the  mind  of  the  Creator 
before  the  soul  of  man  ever  took  a  physical  ex- 
pression.     The  indwelling  of  God  in  li  e  soul 


T^lilMhln.- 


I 


THE    RF.SVRHr.CTIOS, 


30 


was  prior  to  tlie  outward  form,  but  in  the  unfold- 
ing, or  evolution  of  the  soul,  that  which  was  last 
becomes,  seemingly,  first.  Thj  animal  man  first 
appears  on  this  plane  of  phenomenal  existence. 
This  is  the  inf;incy  of  the  soul.  In  this  state  of 
infancy,  or  purely  sensuous  state,  the  soul  is 
dead  to  a  knowleclj^e  of  its  higher  spiritual  self- 
hood. Very  dimly  does  it  perceive  that  there 
exists  something  to  worship,  but  sees  that  some- 
thing in  the  world  without,  conceives  the  form 
of  things  to  be  more  real  than  all  else,  and  thus 
endows  form  after  form  with  attributes  and 
power.  Some  of  its  gods  are  good ;  some  are 
evil. 

As  the  mind  continues  to  dwell  in  this  wor- 
ship, something  new  occurs.  It  begins  to  work 
away  from  the  tangible  to  the  intangible,  and 
to  perceive  that  it  is  not  the  form,  but  a  power 
that  animates  the  form,  and  at  last  becomes  con- 
scious, like  Abraham,  that  there  are  not  many 
powers,  but  one  that  is  active  in  all  thin'^s 

At  this  point,  dimly  though  it  may  be,  the 
thought  of  unity  enters  the  mind.  With  this 
knowledge  comes  faith,  faith  in  the  power   of 


1 


1  :  •] 

i    '- 


is 
f 


?     1; 


f 


Tin-.    Kl  SVRRhCTIOS. 


God.  Tliis  is  the  first  resurrection  from  the 
dead.  With  the  twelve  sons  of  Israel  a  new 
discovery  is  niaile.  Differe^nt  faculties  of  the 
mind  become  evident  and  are  classified.  With 
Moses  comes  the  disccrnincnt  of  law.  The  soul 
formulates  laws,  commandments,  and  ordinances 
wherewith  to  direct  itself,  but  law  only  leads  to 
Pisgah's  heights;  the  river  rolls  between  the 
desert  and  the  promised  land.  The  law  leads 
on  thus  far,  but  the  river  marks  the  boundary 
line,  beyond  which  the  law  can  not  go.  David 
presents  another  ty|)e,  as  the  soul  seeking  to 
destroy  all  the  enemies  of  good  and  giving 
honor  and  jiraise  to  the  source  of  all  good. 

In  Isaiah,  we  discern  the  greatest  spirituality 
that  has  yet  been  made  manifest  in  the  soul,  the 
intuitive  discernment  of  great  spiritual  truths. 
In  John  the  Baptist,  we  perceive  the  forerunner 
of  the  Christ  in  the  discarding  of  all  external 
things,  the  crucifying  of  the  earthly  desires. 
But  even  yet,  the  soul  is  looking  to  a  ^jture 
state.  The  voice  of  warning  that  comes  from  it 
is,  "  Flee  from  the  wrath  to  come.  Bring  forth 
therefore  fruits  meet  for  repentance."     At  this 


in  I      KI'SltHHlA  TliKW 


staj^rc  appears  on  the  scene  Jcsiis  the  Christ. 
Ahiiost  up  to  the  very  last  of  his  life,  he  refers 
to  himself  over  and  over  a^jain  as  the  son  of 
man.  In  one  respect,  however,  he  differs  from 
all  other  .sons  of  man  that  have  ever  appeared  on 
the  planet,  namely,  he  locates  the  God  con- 
sciousness as  bein^'  within  himself  He  sees  the 
will  of  God  as  hein^,'  the  supreme  will  that 
should  rule  his  every  thought  and  word. 

The  human  is  stronfj  within  him;  he  is 
tempted  and  tried.  The  pleasures  of  the  world 
appeal  to  him.  Riches  and  power  are  held  to 
his  view,  but  the  way  he  treads  is  a  straight  and 
narrow  one.  He  is  blazing  out  a  way  through 
the  forest  wilderness  of  sense  that  is  not  alone 
needful  for  his  own  triumphant  ascension  to 
the  Father,  but  that  marks  the  only  way  that 
all  souls  must  tread.  He  is  treading  out  a  way 
that  never  son  of  man  trod  before;  a  way  that, 
if  followed,  will  lead  all  souls  through  the  gates 
of  eternal  day;  a  way  that  alone  discloses  life  and 
immortality  to  our  view.  "And  I.  if  I  be  lifled 
up  from  the  earth,"  he  exclaims,  "will  draw  all 
men  unto  me."     If  I  but  discover  the  way,  then 


f-  * 


1  : 

I 


i 


!  ■ 


\\ 


II 


all  m.iyarul  will  discover  it.  'I'hink  of  the  lonely 
Ijraiuleur;  think  of  tlio  tfin|it.ilioii.s  that  iinist 
have  bfsct  liim  on  tvcry  sidi-.  Practically  In; 
was  alone  in  the  woilu.  His  own  disiiplcs 
could  not  understand  his  words,  let  .iloiic  his 
motives,  and  yet  a  ^;o.d  w.is  in  si^jht;  and  if 
tliat  could  once  he  attain<'d,  he  wf)iild  hrinj.;  lib- 
erty to  the  captives,  lie  would  open  the  eyes  of 
those  who  were  s|)iritiially  blind,  he  would 
brinj»  men  out  from  under  the  law  of  sin  and 
death,  and  into  the  law  of  the  spirit  of  life 
where  there  would  be  no  more  condemnation. 
And  so  there  was  neither  faltering;  nor  turnin^j 
back,  but  a  continued  effort  to  reach  the  goal. 
Only  for  a  moment  do  we  hear:  "  If  it  be  possi- 
ble, let  this  cup  pass  from  mc,  nevertheless  not 
as  I  will,  but  as  thou  wilt." 

With  the  crucifi.xion  died  .dl  that  was 
human.  The  soul  that  could  be  tempted  and 
tried  like  as  we  are,  had  passed  beyond  tempta- 
tion and  trials.  The  resurrection  that  follows 
was  not  one  of  blood  or  flesh,  nor  the  will  of 
man,  but  one  wherein  the  will  of  God  reij^ned 
supreme.     That  which  God  had  wrought  into 


% 


1 


the  soul  in  its  l>i;;;jimitiii  had  mituldc:.!  t.,  all  tlie 
possibilities  that  wuic  latent  within  itself;  and  in 
it  rei^^'ncd  tin:  fullness  ..f  the  fridhead.   peifrct 
iinaK<:,  [xirfcct    likeness    of  tin;    Isither-Muthcr 
G.*d.      Til.-  faith   that   had   animated   the  Ahra- 
h.im,  in  tin;  Christ  lii.-caine  a  livin;,'  knowledge. 
All    the   differciU   faculties    of    mind    that    the 
twelve  children   of  Israel   and  also  the  twelve 
disci[)le:i  ^ave  evidence  of  was  centered  in  the 
Christ,     lie  became  the  cpitonjc  of  all  that  had 
Konc  before.     He  was  the  sunimin^'  up  of  all 
that  was  vital  and  true,  that  was  pure  and  holy 
of  all  that  had  ever  been  before.     And  thus  he 
became  the  ideal.     To  his  fullness  wl-  all  must 
attain.     No  one  can  displace  him  in  the  heart 
and  affections  of  man.     Hut  we  must  turn  from 
this  false  way  of  viewiiit,'  the  Chri-,t.     Wt;  nuiit 
see  that  the  principles  animatin;^  the  m.in  arc 
far  more  than  the  expression.    We  must  see  that 
the  resurrection  of  the  Christ  is  a  spiritual,  not 
physical,  resurrection.    VVe  must  even  go  further 
than  this:  we  must  see  and  know  that, 

"  Thougli  Christ  a  thousand  times  in  Bethlehem  were  b  rn, 
If  he's  not  born  in  thee,  thy  heart  is  all  forlorn." 


it 


*  5 


■.irmmi0l0^^^ 


I 


I  ,i 


41  Tl^^:    klSIKKFCTlON. 

The  livinj;  Christ  tmist  be  found  in  ouf  own 
Rouln;  tl>e  rcHiirrcction  must  take  placr  there 
ntj  it  did  in  the  soul  nf  Jt"sus  the  Chri-^t;  the  son 
of  the  iivin^f  God  is  lati-nt  in  every  "loiil  that 
Cometh  into  the  worUl  Jchus  the  Christ  h.ns 
.shown  the  way;  it  li«:s  within  the  soul. 

Who  cnn  fathom  the  imtneasuhible  ilcpths 
of  one's  own  mquI?  At  time,  peace  and  re-^lfuU 
nesH  take  posm'ssion  of  our  bcingi  and  \r\  this 
state  of  truni|i4il!ity  we  pet  fjh'mp.scs  of  some- 
thing that  far  transcends  all  earthly  pleasure;  it 
seems  as  though  vve  were  on  the  mountain  top 
and  our  visirm  perceives  the  beauty  that  Is  on 
every  side.  Our  souls  are  filled  with  a  desire  to 
accomplish  something,  to  reach  out  after  that 
which,  in  .my  other  frame  of  mind,  we  would 
deem  unattainable.  Oh,  the  power  that  we  feel 
latent  within  our  beinp!  Truly  do  we  catch 
glimpses  of  that  kinj^dom  of  God  which  must  be 
found  within  our  own  soul,  and  the  ylorj'  and 
power  revealed  within  f\f  surpasses  all  the  reve- 
lation of  power  without.  We  find  there  in  the 
secret  chambers  of  our  own  soul  a  peace  and 
love   which   passeth    understanding.      We   find 


w 


THK    KKSt'UMhinoy, 


M 


knowk<l^jc  and  wisdotn  that  never  can  he  ac- 
•Hiireil  in  any  ittlu-r  way.  V<rs,  the  •.uiil  ni  man 
in  the  temple  of  the  livin^j  (ind,  the  Holy  of 
Ifolies,  and  G«d  acting;  from  within  us  must 
ever  be  the  source  of  all  our  wisrlom  and  power, 
must  ever  he  the  source  of  all  that  is  true  and 
noble,  of  all  that  is  hrif^ht  and  beautiful,  of  all 
that  is  eternal  and  true.  No  matter  how  dili- 
gently we  may  seek  it  elsewhere,  the  pearl  of 
preat  price  can  alone  be  found  within.  All  that 
we  are  and  all  that  we  can  ever  hope  to  be  is, 
and  will  be,  derived  from  this  everlastinj.^  foun- 
tain of  life  springing  up  in  the  soul  of  man. 

As  we  go  down  into  the  fathomless  depths 
of  our  bein^i,  we  make  the  discovery  that  the 
Christ,  Son  of  the  livinfj  God,  only  begotten 
Son  of  the  Father,  dwells  there  in  all  hi.s  glory 
and  majesty;  we  see  the  new  birth  to  be  the 
resurrection  of  the  Christ  within  our  own  souls, 
the  Christ  that  we  have  crucified  through  the 
varn  desires  of  the  flesh,  the  Christ  that  we  have 
rejected  because  of  the  purely  worldly  desires  of 
the  mind;  and  we  realize  that  we  have  been  lost. 
but  now  have  we  passed  from  death  unto  lii'e. 


H 


i  'i 


f 


•  ////   fftsf'k'hfrrrnw, 

from  uikUt  tin-  l>.tnil.n;f  oC  thr  lower  unto  \\\v 
^•loiioiiH  liltiMly  of  a  ^mi  ..f  fjoil.  Hi.'  Cluist 
hii<»  arisi  II  within  ii->.  .iml  lli.tl  li^;lit,  wliu  h  is  to 
•nli  :hf«*n  vwry  ni.in  th.it  conxth  into  thi*  worl«l, 
anil  uhi«h  shall  evi-r  ^Jlli^l^•  ns  into  the  way  of 
lij;ht  ami  truth,  is  pcnrivfcl  tn  lu",  not  external, 
hill  a  lii'lit  ailint,'  rrmn  within.  How  inuiitMs- 
urat'li'.  wiintlt'rful.  heaiitifiil,  yi't  how  trin';  sirn- 
ploHt  of  tnitlH,  and  yrt  hy  far  the  ijramicst  bc- 
canse  «>f  its  Miniplicity. 

WVll  saiil  till'  MaMcr,  "Wht-n  thou  jiraytst, 
inter  into  thy  clo'^et  and  shut  thy  door."  How 
else  could  we  become  i-onscimis  of  the  indwelling 
of  the  all-pcrvadinu  spirit  to  which  the  Master 
referred,  usin^j  but  one  word,  a  word  that  i.s 
frau|,'ht  with  a  holier  meaning,'  than  an)'  otiur, 
or,  I  ini^'ht  say,  all  other  words,  as  the  j^reater 
must  always  include  the  lesser?  Love  is  the 
Alpha  and  Onicjja,  be^innin^j  and  ending;  of  all 
thinijs.  More  than  this,  it  i.s  before  beginning' 
and  after  cndin^i;  it  is  the  all  in  all,  and  only  as 
we  enter  the  closet  of  the  soul  can  we  hope  to 
attain  to  a  realization  of  this  love  of  God  which 
i^  in  the  soul  of  man.     It  is  only  as  we  do  this 


»« 


that  wc  <:.-iti  ltr(:r)iiu'  (joillikc,  that  wc  can  ptt- 
cclvc  "III  friif  inlicritantj;,  that  wc  can  iin<h.T» 
Htand  till-  law  of  the  Spirit  of  l.ifv. 

"Hut  now  \,  c;hri!*t  risen  from  the  flead,  and 
ht'CoMur  th<'  fir-stfruiti  of  tht.'ni  that  slept." 


1 


1 


CHAI'TliK   !V. 

RSYCIIICAL     DEVICLOI'MKNT. 

What,  my  soul,  was  tliy  crrnnd  here? 

Was  it  mirth  or  ease, 
Or  heaping  up  dust  from  year  to  year? 

"Nay,  MDue  of  these!" 
Spc.nk.  soul,  arij;lit  in   His  holy  si.i;hl, 

Whose  eye  loolcs  still 
And  steadily  on  thee  throuj;h  the  niylit. 

"To  do  11  is  will  I"  -Whittikr. 

IV/1  ANY  people  confound  psychical  develop- 
ment with  occultism,  and  it  is  not  unnat- 
ural that  this  mistake  should  occur,  as  both 
pertain  to  secret  and  unseen  things.  We  must 
learn,  however,  to  distinguish  between  the  two. 
Webster  defines  the  word  psychical :  of  or  per- 
taining to  the  human  soul,  relating  to  the  living 
principle  in  man.  He  defines  the  word  develop- 
ment: the  act  of  developing  or  disclosing  that 
which  is  unknown,  the  gradual  advancement  or 
growth  through  a  scries  of  progressive  changes. 
In  other  words,  psychical  development  is  the  un- 
folding to  the  spiritual  possibilities  latent  within 
us,  while  occultism  pertains  more  to  a  knowl- 

48 


k»- 


..^i^hg^jM..  JKn»  «.^. 


B 


/•V  YCniCA  I.    nii  Vlit.OI'StHNT. 


40 


clop- 
inat- 
both 
must 
two. 
pcr- 
ving 
;lop- 
that 
It  or 
iges. 
un- 
thin 

3W1- 


edgc  r>f  the  unseen  forces  extcrn.il  to  tlic  soul. 
It  is  possible  to  h;tve  a  knowle'lf.'*;  of  occult 
tilings  without  bcin^j  highly  developcfl  spirit- 
ually, but  it  is  not  possible  to  be  highly  devel- 
oped psychically  without  possessing  knowledge 
cfjual  to  and  sur[),-issing  the  knowledge  of  the 
occultist.  Those  who  seek  to  attain  to  an 
understanding  of  occult  laws  without  first  being 
spiritually  awakened,  are  playing  with  two- 
edged  tools ;  and  no  possible  gain  can  accrue  to 
them,  but  rather  loss  from  such  study.  Curi- 
osity and  a  love  for  things  uncanny  prompt 
some  to  investigate  this  subject,  with  the  result 
that  not  a  few  become  mentally  unbalanced 
thereby.  Knowledge  of  unseen  forces  comes  to 
us  naturally  when  we  have  progressed  to  a  state 
where  we  are  neither  affrighted  nor  disturbed 
by  the  phenomena  we  are  brought  in  contact 
with.  Leaving,  then,  the  subject  of  occultism, 
we  will  turn  our  attention  to  psychical  develop- 
ment. In  order  to  make  the  greatest  progress 
in  this  direction,  it  will  be  found  necessary  to 
cultivate  all  the  faculties  of  mind ;  by  so  doing, 
we  will  succeed  in  subduing  the  animal  nature. 


t 


5  \ 


mumujiWii'-'^f  t'W'*!'*! 


'T 


80 


PS  vciticA  f.  nh  I  •  Kr.( n:\n- \  r. 


First  of  all,  strongly  desire  tranquillity  and  rest- 
fulness  of  mind,  in  order  that  truth  may  mirror 
or  imai,'e  itself  in   mint!.     Firmness  is  another 
quality  that  all  should  seek-  to  possess.     When 
mind  mirrors  the  truth,  firmness  is  necessary  to 
hold  it  against  all  temptation  that  may  appeal  to 
us  from  any  quarter.     Forj^iveness  is  also  need- 
ful.    Do  not  hope  to  attain  to  true  knowlodfje 
of  spiritual  thinjijs  when  your  mind  is  imbittered 
or   your  heart  hardened   aj^ainst   anyone   who 
may  have  injured  or  wronged  you  in  any  way; 
by  so  doing,  you  bar  your  way  to  the  true  un- 
folding—  forgive  and  ye  shall  be  forgiven.     Ab- 
stain from  theft.     Many  people  who  think  them- 
selves far  above  stealing  are  baser  thieves  than 
those  who  steal  our  money.     The  person  who 
slanders  or  speaks  falsely  of  another  is  a  worse 
thief  by  far  than  one  who  .steals  our  material 
possessions.     If  you  are  unable  to  see  and  speak 
of  the  good  in  others,  then  do  not  defile  your 
mouth  by  speaking  evil  of  them,  for  by  so  doing 
you  descend  to  a  plane  where  darkness  enslaves 
the  mind.     There  are  still  other  forms  of  steal- 
ing of  which  we  must  beware — the  getting  of 


PS VC/riCA I.    PF.l •f.LOI'Ml-NT. 


SI 


[ 


illicit  i^'ain,  pcrliaps  money  or  worldly  posses- 
sions without  Jiivintj  an  oiiuivalent  in  return;  the 
taking  of  exorbitant  interest,  thus  profiting  by 
others'  necessities.  Purity  of  thought  is  another 
qualification  to  the  one  who  would  become 
spiritually  unfohL-d.  Allow  the  mind  to  dwell 
on  all  that  is  pure  and  beautiful;  word  and  deed 
will  then  respond  to  this  renewed  mental  con- 
dition. Control  your  passions;  do  not  let  them 
control  you.  Many  find  this  more  difficult  than 
all  else,  but  repeated  failures  should  only  make 
us  desire  m.ore  ardently  to  attain  to  true  self 
control.  Veracity  is  another  necessary  quality. 
There  are  many  ways  of  lying;  some  people 
look  upon  certain  forms  of  lying  as  an  accom- 
plishment, and  it  is  needless  to  enumerate,  or 
try  to  enumerate,  the  various  ways  and  methods 
of  lying.  Freedom  from  wrath  and  hatred  be- 
comes absolutely  necessary  before  we  can  attain 
to  soul  knowledge.  When  we  are  angry  or 
hate  others,  our  minds  are  like  the  sea  lashed 
by  the  tempest  —  no  rest,  no  peace;  tossed 
to  and  fro.  Oh!  that  we  might  realize  the 
necessity  of  calming  this  storm-tossed  sea,   al- 


',  \ 


11 


f 


83 


PS ycHtc.M.   nr.  I  ■/■/.nr.vr.vT. 


lowiiijj  the  still  small  voice  in  all  ^'eiitleness.  yet 
in  all  firmness,  to  speak  the  wortls,  "Peace  be 
still."  Greatest  of  all  is  the  knowle(l<;e  acfjuired 
throtijjh  the  intuitive  faculties.  I)n  not  be 
deceived  by  thinking'  that  all  knowled^re  must 
come  throu.L,dj  the  intellect.  The  court  of 
la.st  resort  is  the  intuitive  side  of  your  bein^'. 
People  who  have  cultivated  only  the  intellectual 
way  disacrree  with  this  statement,  but  their  ar- 
guments arc  of  no  avail  to  those  who  have 
developed  the  intuitive  part  of  their  being.  It 
is  not  a  question  of  belief  to  the  persons  thus 
unfolded,  but  one  of  knowledge;  they  know 
whereof  they  speak. 

In  order,  therefore,  to  unfold  intuitively  we 
must  practice  self-control.  We  may  think  it  to 
be  an  everyday  virtue,  but  the  fact  is  few  people 
have  any  idea  what  self-control  means.  It  means 
far  more  than  the  mere  control  of  our  words 
and  passions;  it  means  more  than  denying  our- 
selves earthly  pleasures;  it  means  the  control  of 
our  every  thought.  Self-control  evolves  concen- 
tration of  mind,  and  through  it  only  can  true 
concentration  be  acquired. 


^l 


w^taaiBjiiiM  i)"<iifcii» 


fHYCmCAL    l)Kyi'.l.OPStr.NT.  Bl 

This  is  the  law;  in  no  other  way  can  we  be- 
come i)sychically  developed.     It  is  true  certain 
kinds  of  abnormal  development  can  be  acc|uired 
in  other  ways.     It  is  possible  to  learn  concen- 
tration of  mind  by  looking  intently  at  a  black 
spot  on  the  wall ;  it  may  be  possible  to  develop 
clairvoyance  by  mirror  ^'azing,  but  the  concen- 
tration and  clairvoyance  thus  obtained  are  only 
counterfeits  of  the  real.    No  true  or  lasting  prog- 
ress can  come  through  the  development  of  our 
hidden  powers,  when,  by  so  doing,  we  shut  out 
the  light  of  spirituality  in  the  soul.     There  is 
also  more  or  less  danger  to  the  one  so  engaged. 
We  must  understand  the  uses  of  the  different 
powers  we  develop;  otherwise  we  shall  not  know 
the  true  use  to  make  of  them,  and  how  can  we 
know  the  use  of  powers  which  we  have  abnor- 
mally developed.     It  is  always  well  to  bear  in 
mind  that  the  great   •  the  knowledge  or  power 
we  possess,  the  greater  the  evil  it  becomes  to 
ourselves  and  others  when  put  to  a  wrong  or 
perverted  use.      The  greatest  good  when  per- 
verted becomes  the  greatest  evil.     True  spirit- 
ual power  may  seem  more  difficult  to  acquire 


« 


M 


/Mv  ///(  ir    HI  II  i.or.viNi. 


lli.iii  soinc  othrr  tliiiins.  but.  wlini  once  ac- 
•  liiircd.  it  will  never  Icivc  you;  it  will  cvrr  prove 
a  source  of  strcn-itli  and  pcice.  while  the  Tilse 
(levelopineiit.  in  the  end,  will  surely  prove  a 
source  of  unrest  and  weakness.  A  pure  and 
unselfish  life  will  do  more  to  fit  you  to  become 
possessed  of  spiritual  powers  than  all  the  study 
of  ma^iic,  oecultisni,  or  clairvoyance. 

Mesmerism  has  been  called  the  key  to  oc- 
cult sciences,  but  beware  of  the  key;  have  noth- 
ing to  do  with  it.     G.nl  never  intended  that  one 
soul  should  ever  control  another.     I'Veedom  is 
written  in  every  law  of  nature ;  only  throut,di  free- 
dom of  will  can  man  hope  to  attain  to  Iii{,rln..r 
planes  ,>i  existence.     Whatever  thwarts  or  inter- 
feres with  individual  liberty  retards  soul  ^'rowth 
Man's    freedom   of  will  onsists,  not    in    obey- 
ing the  dictates  of  the  lower  mind,  the  selfish 
desires,  but  in  the  perfect  obedience  to  the  law 
of  God  which  is  written  in  his  own  being.     The 
renunciation  of  selfishness  is  ever  followed  by 
spiritual  growth.      It  is  through  divesting  the 
mind  of  its  purely  personal  self,  attaching  no  im- 
portance to  personal    feelings   and  things,  and 


--rvt^' 


-  •"'■'•aiwaiBj-r'Mmi  >: 


/'Mi  ///'  u    i>i  /■/  mrytrNT, 


i» 


scokinfi  to  rc.'ili/.c  the  hn;lier  sdfhfjod,  tint  true 
iiwlividiiiilily  is  attained,  which  will  ( odtinn*;  to 
1,1 ,1  when  this  piinly  persona!  self  has  vanishtid 
away.  A  belief  in  pcrsfinality  chokes  out  all 
that  is  true  and  noble,  and  in  its  place  spring,'  up 
thorns  and  briars 

Sense  and  intellectual  natures  are  both 
focused  on  personality  and  seek  to  obtain  pleas- 
ures and  happiness  at  the  expense  of  other  souls. 
Flee  from  this  false  sense  of  tilings;  happiness 
is  not  attained  in  this  way.  No  harmony  of  mind 
can  come  to  the  individual  who  dwells  in  this 
false  thoufjht  of  personality.  The  kingdom  of 
heaven  i.->  L.irniony,  power,  peace,  wisdom,  and 
these  thinj^s  are  born  of  somcthin;j  hi;,'her  —  the 
love  of  the  ^jood,  not  of  a  part,  but  of  the  whole; 
the  recoffnition  of  the  indwe!lin;(  of  Gjd,  not 
alone  in  our  own  souls,  but  in  the  soul  of  the 
universe.  We  are  members  one  of  another;  an 
invisible  union  exists  between  us  which  we  now 
fail  to  perceive,  owing  to  our  wrong  conceptions 
concerning  the  personal  man.  We,  as  scientists, 
talk  of  the  oneness  of  life  and  intelligence,  but  do 
we   realize  what  this  means  and  how  much  it 


I 


4J: 


L 


-.-!-^-5r  -— -"P-— n-WBJte^BffiF 


M 


/'.v vrinr.t I.   ni: i •i:i.op.\niST. 


ill 


means?  Oh,  that  wc  ini^,'lit!  for  with  such  reali- 
zation would  creep  into  the  soul  of  man  a  higher, 
truer  and  a  purer  love  than  he  has  ever  kn^wn 
before.  Instead  of  the  narrow  love  of  self,  love 
of  family,  friends  or  nation,  the  soul  would  over- 
flow with  a  boundless  love,  not  limited,  hut  limit- 
less. And  as  that  love  takes  possession  and 
reigns  in  our  hearts  and  souls,  wo  shall  find  this 
to  be  true,  that  we  love  not  family,  friends,  or 
nation  less,  but  through  loving  the  whole,  we 
become  more  capable  of  loving  each  part  of  the 
whole. 

Christ  .said.  "He  that  findeth  his  life  shall 
lose  it:  and  he  that  loseth  his  life  for  my  sake 
shall  find  it."  In  order  to  live  on  a  higher  plane 
of  existence,  we  must  die  to  a  knowledge  of  the 
personal  self,  instead  of  perpetuating  it  through 
the  gratification  of  purely  personal  desires.  The 
caterpillar  dies  that  the  butterfly  may  live.  The 
personal  man  must  cease  to  be  before  the  soul 
can  become  fully  alive  to  the  .spiritual  man. 
Death  is  but  a  dying  to  one  state  that  we  may 
live  in  another.  When  we  die  to  the  sense  na- 
ture, we  shall  awaken  to  the  psychical.      If  we 


u 


■ilMWa4**'md»«'<'i'llBM». 


4-» 


I'srcHK  •. I  /.  UK  I  Ki.i >f:%ff-:\r. 


»7 


live  to  ])lense  ourselves,  wc  sliall  ever  be  unable 
to  j)lea.se  that  mind  of  God,  which  i  i  even  now 
seeking'  to  direct  our  every  thouj^ht;  that  will  of 
God,  which  is  latent  in  each  and  every  soul. 
Which  is  of  the  most  importance?  Yc  can  not 
serve  both;  serve  one,  ye  must.  Which  shall  it 
be?  "Choose  ye  this  day  which  yc  shall  serve," 
for,  although  the  path  to  health,  happiness,  and 
peace  is  a  straijjlit  and  narrow  one,  yet  it  is  one 
that  leads  up  to  the  very  gates  of  eternal  day. 

The  mind  of  man  has  been  so  engaged  in  the 
study  of  the  visible  world  about  him,  that  to  a 
marked  degree  he  has  overlooked  the  invisible 
forces,  both  within  and  without.  We  have 
reached  an  epoch  in  the  world's  history  where 
many  arc  turning  away  from  a  study  of  the 
seen,  where  the  mind  having  wearied  from 
oft-repeated  endeavors  to  find  the  solution  of 
life  in  the  world  of  form,  is  turning  to  a 
study  of  the  unseen.  Evolution  in  itself  can 
never  disclose  to  our  vision  the  spiritual  re- 
alities of  the  universe.  We  must  go  back  of 
all  existing  forms  to  arrive  at  eternal  verities. 
We  must  see  beyond  the  world  of  effects,  be- 


I 


f 


M 


/'.v >'(  7//tvi /.  n/ 1 •i:i.t>rMt:.\ r. 


cause  all  causation  lies  within  the  realm  i>f  the 
unseen.     Midicul  men  "finely  the  patholo  ;y  of 
the  body,  .uul   there   are   mi-nt.il    licalirs   uli<» 
study  the  patholoj^y  of  the  tnind.     It  is  barely 
possible  that  thty  are  both  necessary  states  of 
cvoUition,  hut  they  are  only  necessary  to  those 
having;  no  hi^'hcr  knowlcdjjc  of  the  truth.     A 
study  of  patholoj^'y  of  cither  mind  or  body  is  but 
goini;  down  into  the  shadows,  thu  d^vollin^J  in 
things  that  contradict  the-  jjood  and  the  true.     If 
we  would  carry  li}fht  to  souls  who  sit  in  dark- 
ness, we  must  dwell  in  the  light  ourselves.     If 
we  are  groping  about  in  the  shadows  involved 
in  the  contradictories  of  truth,  how  is  it  to  be 
expected  that  our  light  will  become  manifest  to 
tlicm?     In  order  to  reach  and  be  beneficial  to 
other  souls,  we  must  have  a  recognition  of  the 
possibilities  inherent  within  them,  and  how  can 
we  have  such  recognition,  if  we   ourselves  have 
not  unfolded  to  the  possibilities  of  the  power 
and  goodness  contained  within  our  own  being? 

The  study  of  truth,  beginning  in  the  deepest 
recesses  of  our  own  consciousness,  making  itself 
first  manifest  to  ourselves,  will  eventually  be- 


R 


-ti 
'I 


rs\rtftc:if.  nK\'rj.ni'MK\r.  • 

C')ruc  manifest  tu  tlu)^c  about  u,s.  Wc  cm  never 
(liscovrr  'X  thruwr  li^:jht  on  thr  way  tint  leads 
to  life  for  another,  until  wo  have  first  made  that 
(lisi;ovcry  for  ourselves.  The  j^oodness  that  wc 
see  in  others  we  see  only  in  proportion  as  wc 
have  unfolded  to  a  knowledge  of  goodness  in 
our  own  souls.  The  seominj;  evil,  the  lack  of 
truth  that  we  ^oe  in  others  is  but,  after  all,  evil 
and  lack  of  truth  in  ourselves.  Of  course  we 
would  express  in  our  own  way  the  {jo'"hiess  or 
lack  of  !,'i)udncss  wc  see  in  others.  No  tw.>  per- 
sons express  thin-js  exactly  alike.  While  one 
person  may  judj^'e  and  condetun  another  for 
what  he  considers  pride,  for  instance,  if  he  makes 
a  thorough  examination  of  himself,  he  will  find 
the  same  ([uality  of  mind,  or  rather  lack  of 
quality,  expressing  it'.clf  ir,  other  ways  in  ex- 
actly the  same  proportion.  The  yard  stick 
by  which  we  measure  other  people  is  the  only 
one  that  wc  can  use  in  mcasurin<j  ourselves.  We 
can,  therefore,  see  the  necessity  of  tindinji  the 
good  and  the  true  within  our  own  conscious- 
ness, in  order  that  we  may  ^  dge  righteously. 
If  wc  could  thoroughly  understand  the  lights 


fa 


If 


1} 


Hi 


r/m 


'jt.'jjMivnLAXi 


ssssrff' 


/M(  ///I  (/   />/ 1 1 lonn NT, 


%i 


,)n«l  sli.ulcs  of  oui  ovvrt  bein^;,  it  would  not  be 
posnible  for  u-*  to  c<>nilcnin  or  ^it  in  jmlijmcnt  on 
any  other  >«oul.  It  in  not  an  thoujjlj  there  were 
niany  way*  that  souls  couhl  take  to  reach  a  ni<»re 
perfect  state  of  hcinj,',  so  that  there  mi^;ht  he  <lif- 
fcrcnren  of  opinion  as  to  the  better  way  to  take; 
the  way  that  one  soul  treads  in  its  unfolding;  ifl 
the  way  that  all  souls  must  trcail. 

Jesus  said  that  the  way  was  a  straight  and 
narrow  one,  and  also  adiled:  "and  few  there  be 
that  finil  it."  I  Ic  did  not  mean  to  iniply  that 
the  way  would  not  eventually  he  found,  but 
simply  meant  that  the  minds  of  those  about 
him  were  so  taken  up  with  thoui.;hts  of  this 
worUI,  its  cares  and  its  pleasures,  that  their  eyes 
were  blinded  to  the  true  way;  in  other  words, 
that  the  ^ijrcat  majority  of  mankind  was  bent  on 
scekinj;  pleasures  and  ha[)piness  in  the  world 
without  them,  while  few  were  seeking  '^  'f  ^hc 
kin.;dom  that  lies  within. 

The  straif^ht  and  narrow  way  i.s  the  discern- 
ing of  the  good  and  the  true,  allowin^j  the  mind 
to  dwell  on  the  realities  of  life,  and  the  unfolding 
to  the  Christ  principle,  thereby  banishing,  put- 


V 


>  »-#  XW-f' 


wmimmimA 


I^VCHICAI.   mVKI.nfSf^:Sr, 


«l 


tint;  behind  us  tin:  •>atan  of  cDHtr.nlictorics,  the 
father  of  darkness  and  lies,  Truly  the  way  is  a 
Htraittht  and  narrow  one,  and  it  is»  only  a  barren 
and  thanklcsi  task  to  seek  it  other  than  withiti 

tlie  Houl. 

Sonic  day  it  will  bi--  universally  kn«»wn  that  H 
man's  bo«ly  is  nothin;,'  but  a  book  «ir  record 
of  his  life — \  book  wherein  the  mind's  histor>' 
is  written,  and  both  ;;ood  and  bad  tnou^du,*  are 
recorded  therein  —  and  after  the  book  is  opened, 
read,  and  understt)od,  a  new  book  will  be 
opened,  which  is  the  book  of  life,  and  its  pa^cs 
will  not  be  marred  with  anything'  that  can  de- 
file. The  lie  will  not  appear  side  by  side  with 
the  truth,  but  the  light  of  truth  will  illumine 
every  page  of  that  wondrous  book  of  life,  liut 
none  will  bo  found  worthy  to  open  even  the 
cover  of  this  book  of  life  until  the  other  is  closed 

until  the  knowledge  of  evil  ceases  to  be.     We 

stand  to-day  on  the  very  threshold  of  spiritual 
knowledge  and  its  consequent  power,  knowledge 
that  surpa'^scs  any  that  the  world  can  offer, 
power  that  pertains,  not  to  the  things  of  this 
world,  but  to  our  own  spiritual  well-being.     Self 


t--iffl?;-.r«« 


<gMMiiWi—iMp*"^'M-..  11 . 1  iKiui(TOi.!iniM  aLvjii'i  m  *  »'iiiUiiw»i»iii 


wmr 


62 


PSVCmCAL    DEVKI.OrMI-.ST. 


B  . 


n 


\ 


ir 


\i- 


is  the  barrier  that  stands  in  the  doorway  and 
bars  our  entrance.  He  who  enters  that  door- 
way leaves  self  behind.  Human  will  must  ac- 
cord with  divine  will.  "Behold,  I  stand  at  the 
door  and  knock."  The  indwelling  Christ  would 
point  the  way  of  life.  That  Christ  is  seeking  to 
attain  the  ascendency  in  the  hearts  and  minds 
of  all  people,  and  yet  we  turn  away.  We  are 
not  ready  to  forego  the  pleasures  of  the  world 
for  the  peace  the  world  can  not  give  nor  yet 
take  away.  We  are  blind  about  many  things 
now;  sometime  we  will  see  clearly.  The 
spiritual  senses  have  been  hid;  covered  up  by 
the  physical.  When  we  have  subordinated  the 
lower  self  to  the  higher  will,  then  will  joy  and 
peace  and  rest  flow  into  our  lives,  and  the 
things  that  have  been  hidden  will  be  revealed. 
The  love  of  God  and  the  love  of  man  will  then 
become  a  living  spring,  flowing  through  our 
thoughts  and  words  and  deeds,  blessing  every- 
one, throwing  a  light  upon  the  path  of  life  that 
will  enable  others  to  more  clearly  discern  the 
way  that  leads  to  everlasting  day. 


MM 


•fax' 


riSfiCjaf- 


CHAPTER  V. 


AN   OUTLINE   OF   SPIRITUAL   SCIENCE. 

Detached,  separated!  I  siiy  there  is  no  such  separa- 
tion; nothing  hitherto  was  ever  stranded,  cast  asiile;  but  all, 
were  it  only  a  withered  leaf,  works  together  with  all;  is  borne 
forward  on  the  bottomless,  shoreless  Hood  of  action,  and  lives 
through  perpetual  metamorphoses.  The  withered  leaf  is  not 
dead  and  lost;  there  are  forces  in  it  and  around  it.  though 
working  in  inverse  order;  else  how  could  it  rot?  Despise  not  the 
rag  from  which  man  makes  paper,  or  the  litter  from  which  the 
earth  makes  corn.  Rightly  viewed  no  meanest  object  is  insig- 
nificant; all  objects  are  as  windows,  through  which  the  philo- 
sophic eye  looks  into  infinitude  itself.— CARl.vi.E. 

UI  DIE  DAILY,"  .said  a  New  Testament 
writer.  The  same  writer  also  said:  "This 
one  thing  I  do,  forgetting  those  things  which 
are  behind,  and  reaching  forth  imto  those  things 
which  are  before,  I  press  toward  the  mark  for 
the  prize  of  the  high  calling  of  God  in  Chri.st 
Jesus."  In  the  study  of  any  subject,  if  we  would 
know  of  it  undei  standingly,  we  must  approach 
it  with  tmbiased  minds.  We  must  be  willing  to 
lay  aside. prejudice,  in  order  to  prove  the  truth 
or  the  falsity  it  contains.     Truth  is  eternal  and 


'- 


I 


imfm^sfgm^>Siiism^^-^js&£^'^ 


...■^.-     •a^-»,,...-.^i.^^ 


i«ri.g>iiiMHiinn4,'i,'rt  LWi.^Mrj7tiMi»^iP*^'7yj<W''».l»<iiiwi^'Wii(iaii»i^ 


■*■•■ 


64 


.(.V  oi'TtJxi:  (>/••  sriKrrr.ii.  sni-Nir. 


I 


unchanging;.  It  is  the  satnc  yesterday,  to-day 
and  fi)icver.  liut  man's  ideas  in  relation  to  the 
truth  arc  over  chaii|.jin^.  Day  l)y  day  is  he 
dyiiii,'  to  the  thiiij^s  that  he  conceived  to  be 
truth  in  tlie  past;  liay  by  day  is  he  living',  as  liis 
mental  vision  discerns  new  scenes  in  the  spirit- 
ual realm  of  truth.  To-day  we  have  an  itieal 
of  what  we  should  like  to  do  and  be,  and  we 
strive  to  attain  to  it.  On  the  morrow,  aj^'ain 
our  ideal  has  expanded.  There  is  no  finality  to 
our  conceptions  of  truth. 

Do  not  be  deceived;  there  is  no  permanent 
camping  ground  on  which  we  can  pitch  our 
tents  and  say:  Here  we  will  abide.  Many  try 
to  do  this,  and  as  a  result  have  both  spiritual 
and  physical  stagnation.  That  which  retards  the 
growth  of  the  soul  has  also  its  direct  action 
upon  the  body.  As  we  seek  to  cultivate  every 
faculty  of  the  mind,  every  organ  of  the  body 
will  respond  to  that  state.  Transformation  of 
the  body  can  only  take  place  through  the  re- 
newing of  the  mind.  We  can,  therefore,  see 
the  vital  necessity  of  putting  the  things  of 
the  past  behind  us,  and  of  a  continued  effort 


\ 


"«ff 


•rnu'V^s 


■■  *-     •'•">•  m^LVlflUiiii^ 


mmm:-.iss^'-^' 


AN   OltTl.lNE    OF  SrtKlTUM.   SCIESTI:. 


C5 


to  press  forwiinl  to  those  thin<;s  tliat  are  be- 
fore. 

\\a  not  deceived.  Know  that  it  is  only  as 
we  press  forward  that  success  will  attend  our 
efforts.  If  newly  awakened  desi;-cs  thrill  our 
minds,  let  us  not  seek  to  put  them  a.side,  and 
thereby  rjuench  the  Spirit  of  Truth  that  is  seek- 
ing,' to  animate  us.  If,  however,  we  are  [icrfectly 
satisfied  with  the  th-igs  that  we  believe  in,  then 
to  such  'twere  worse  than  folly  to  proclaim  a  new 
gospel.  The  Christ  comes,  not  to  call  the  right- 
eous, but  sinners  to  repentance.  It  is  the  hungry 
and  the  thir.sty  to  whom  the  promise  is  given. 

Desire  is  an  essential  qualification  in  man's 
search  after  truth.  It  is  absolutely  necessary 
that  we  should  seek  if  we  would  find;  then  let 
us  be  fearless  in  our  quest  after  truth.  We  may 
have  to  strike  out  of  the  beaten  paths.  If  we 
are  on  the  frontier,  we  may  have  to  make  new 
paths  for  ourselves,  for  if  we  would  know  the 
truth,  we  must  follow  wherever  it  leads.  We 
can  not  make  it  conform  to  suit  our  own  con- 
veniences; we  can  not  bend  it  to  hedge  in  our 
little  creeds  and  beliefs.    As  we  climb  the  moun- 


.1 


■■iSSS^''^ 


J     -      1irtnilHlilit.ll  "I  iniB»if»IITI<r!|li'>iHl'  I. Jl ,  I I'.BMIIiiiu  MKiillOWl— H!»l— »IP»PWI* 


^«-' 


w 


.(A'  ovtum:  of  sriK/Tc.ir.  sr/rycr. 


ri     ' 


•'  i, 
i  V 


II 


ii 


• 


i\ 


f 


tain  f>f  'ruth,  the  thinj^'s  that  stemed  of  so  much 
importance  in  the  valley  become  more  insi^'- 
nificant.  In  the  valley  our  view  was  circum- 
scribed; we  walked  with  the  multitude;  what 
the  nuiltitiide  thouj^ht,  we  thought;  what  the 
multitude  did,  we  did.  We  conceived  that  all 
the  universe  was  contained  in  the  little  valley 
that  was  bounded  by  the  mountains;  that  ill 
knowledj^fe  was  to  be  found  there.  Buc  as  we 
ascend  the  mountain  side  wc  get  glimpses  of 
new  and  fairer  scenes.  VVe  are  putting  the 
things  of  the  past  behind;  we  are  looking  for- 
ward to  the  things  that  are  before. 

Are  wc  content  to  dwell  in  the  valley?  Or 
will  we  climb  the  mountain  heights  ?  The  things 
of  yesterday  were  but  th'j  stepping-stones  to  the 
things  of  to-day,  and  the  things  of  to-day  will  be 
the  stepping-stones  on  the  morrow.  There  is 
no  abiding  place.  One  height  attained  brings 
to  our  vision  still  greater  heights.  Tlie  com- 
mand is  ever  forward.     Tennyson  says: 

"I  held  it  truth,  with  him  who  sings 
To  one  clear  harp  in  divers  tones:, 
That  men  m.iy  rise  on  stepping  stones 
Of  their  dead  selves  to  liigher  things." 


m 


VWWUK  n«iiil»tw*»?|' 


"•wtMrk"' 


"tvntftrntAs^amt^'-^ssa 


wfiij  Krtmaitmff''i!ui^~y>^  " 


AN  OUTUSI-.  or  srrKtTi'Ai.  saP.ffCF.. 


m 


What  wc   term    spiritual    science  to-day    is 
but  a  stepping-stone  to  something  still  hif^her. 
This  has  been  true  of  all  religious  or  scientific 
systems.     This  science  does  not  come  to  take 
away  any  good  thing.     It  does  not  come  to  de- 
stroy, but  to  fulfill.      It  is  clearly  a  gospel  of 
peace  and  good  will,  a  gospel  of  glad  tidings, 
a  gospel  that  carries  healing  on  its  wings.     I  do 
not  wish  to  thru.st  it  upon  anyone.      I  do  not 
ask  anyone  to  believe  it,  but  this  I  do  say,  that 
if  it  appeals  to  your  own  spiritual  consciousness, 
and  you  fail  to  make  it  a  part  of  your  bei^  g,  the 
loss  is  yours.     I  am  not  pleading  with  you  to 
conform  to   any  creed,  to  join   any  particular 
body  of  people.     My  only  desire  is  that  individ- 
ually you  may  be  benefited  both  spiritually  and 
physically.     This,  then,  is  my  sole  object,  and 
as  briefly  as  possible,  I  will  endeavor  to  give  you 
some  idea  of  what  is  termed  mental  or  spiritual 
science. 

The  past  fifteen  or  eighteen  years  have  been 
years  of  upheaval  and  growth  in  the  religious 
world.  This  upheaval  and  growth  has  not  been 
confined  to  any  one  religious  body,  but,  to  some 


It 


^■^M\  ■iwaaw'^aa;"'^-^'* 


-  Bwnpnr^Mi^a.ytowijMjjiyipWItii^W'  J5'iyi'w*i"at^'ii'>'*''-'" 


L^ 


r 


•  I 


M 


/«.v  ovTu.\n  OF  spraiTVAi.  sc/fxck. 


cic^riec,  has  been  found  in  all.  lint,  besides  this, 
there  is  something  to  chronicle  more  noteworthy 
than  the  development  that  has  been  going  on  in- 
side of  the  churches.  This  is  the  wonderful 
growth  of  certain  new  bndi<>s  of  ])coj)le  who 
designate  themselves  under  the  names  of  Chris- 
tian, Mental,  or  Spiritual  Scientists. 

The  fundamental  ground  on  whicii  they  all 
stand  is  the  superiority  of  mind  over  what  is 
known  as  the  material  creation.  It  may  be 
thought  by  some  that  this  is  no  new  departure. 
As  regards  theory,  it  is  not,  but  as  regards  prac- 
tice, it  is.  With  a  vast  majority  of  mankind,  the 
material  universe  is  of  much  more  importance 
than  the  unseen  universe.  This  is  no  idle  asser- 
tion. It  is  a  fact  that  can  be  demonstrated  be- 
j'ond  question  of  a  doubt. 

The  theory  that  many  people  entertain,  that 
their  mind  is  greater  than  their  body,  is  at  best 
only  a  theory  as  far  as  they  are  concerned.  No 
practical  good  can  accrue  from  theories  that  we 
fail  to  put  into  practice,  and  thus  the  world  de- 
rives comparatively  little  benefit  from  this  one. 
Hut  what  untold  good  it  might  derive  if  it  only 


Ml 


"■>i«*-t*k;- 


r.jsiife--^" 


AN  OVTUNK   OF  SPimTVAl.  SC/r.S'CE. 


realized  the  truth  contained  in  the  theory  that 
the  soul  is  superior  to  its  material  environment; 
that  the  soul  is  the  dominating,'  power,  not  the 
body. 

Therefore,  it  is  my  desire  to  outline  the  great 
essential  principles  that  are  believed  in  by  the 
above  bodies  of  people,  who  are  all  practically 
believint,'  alike,  although   denominating   them- 
selves under  different  names.      True  it  is  that 
some  of  these  bodies  take  more  radical  ground 
than  others,  but  it  usually  proceeds  from  those 
impulsive  souls  who  would  see  the  end,  as  it 
were,  before  the  beginning;  who,  not  recogniz- 
ing the  limitations  with  which  the  finite  man 
has  to  deal,  would  reach  out  after  the  ultimate, 
would  strive  for  the  unattainable.     I  refer  to  the 
unattainable  of  the  present;  it  may  not  be  the 
ultimate  of  the  future,  neither  the  unattainable. 
But  it  is  in  the  nature  of  things  that  man  siiould 
develop  naturally,  should  grow  gradually  into 
the  higher  life,  and  into  the  higher  understand- 
ing, no  matter  how  ardently  he  might  wish  it 
otherwise. 


I  mniww.ii-j.T  .^•iiciag,"*''^^.^;''*'^!^'^^^'**'*''*'* 


I 


TO  >\  i<rn/\/    (>/■  '<f/f,'f /"  1/    s. //  \(/ 

Without  (loiiht,  spiritual  srionn'  Ins  Ii.k! 
Ml. lift  (suffer  from  its  fricMi'Js  thin  (mm  its  <tic- 
mii's;  yi't,  Mutwithst.iiulint;  this,  it  is  (dm|)utc(| 
tlj.it  there  art;  nearly  one  million  ik-o|)Ic  in  this 
country  who  arc  hclicvers  in  the  science.  Is 
this  not  .1  little  .airprisinfj  wlieii  everything,'  in 
taken  into  consiileration?  The  over  zealous  de- 
sire on  the  part  of  many  of  its  adherents  to 
promote  the  cause  has  not  always  worked  for 
its  ^Tcatest  success.  Medical  doctors  !i;ive  ridi- 
culed it  and  laii^dicd  it  to  siorn.  ilie  niinistry, 
as  a  whole,  has  opposei!  it  as  being  unchristian. 
The  press,  with  few  exceptions,  has  been  far 
from  favorable  towards  it,  .md  souj,dit  to  con- 
found it  with  faith  cure  and  spiritualism. 

It  ira.st  be  plain  to-  all  that  there  is  a  won- 
derful vitality  to  be  fouml  in  the  science,  when, 
in  spite  of  such  opposition  as  has  been  evinced, 
it  has  increased  with  such  wonderful  rapidity. 
The  reasons  for  this  remarkable  increase  are 
these:  The  science  has  somethin}^  more  than 
theory  to  offer;  it  has  something  that  is  tangi- 
ble. It  does  not  hold  out  reward  or  punishment 
in  the  future  for  good  or  evil  deeds  done  in  this 


M 

1 


V  ntlTIJ.VI:    It/    .'./'/A-//'' 1/    Sf/f:\rf'-. 


71 


life,  l)tit  '..lys:  "l»(;lioM  now  is  tli<-  '1  ly  "f  salva- 
tion;" t'vcn  now  yoii  may  h';  ni.i'l<-  svlioW-  .iti'l 
frocd  from  your  infirmities.  It  slir)ws  the  sick 
and  suffering,'  a  way  of  escape.  It  preaclics  the 
^jospel  of  (.;la(i  tiflin^'s  of  peacx-  and  jjood  will  to 
all.  It  lays  hold  on  the  |»rest;nt  and  only  refers 
to  the  past  to  acr|iiire  knowled'^e  concornin^;  the 
present.  No  vain,  useless  rf;;jrets  for  thin^js  left 
undone,  or  done  in  the  pa^t,  because  such  re',iret3 
are  useless;  yes,  worse  than  useless.  "What  I 
have  written,  I  have  written,"  said  I'ilate,  and  so 
of  the  things  of  the  past.  We  would  bury  them 
in  the  past,  and  never  refer  to  them,  save  as  a 
means  of  finding'  a  solution  to  inc.  problems  of 
the  present.  And  so  the  science  teaches  of  the 
evcrlastinfj  now. 

Riffhtly  it  has  been  namerl,  by  some,  the 
Science  of  the  Christ,  because  its  teachincjs  are 
to  set  ai  liberty  the  cai)tives,  the  recover>'  of 
sight  to  the  blind  and  the  healinj,'  of  the  bruised. 
Rightly  it  has  been  named  the  Science  of  the 
Christ,  because  it  preaches  the  acceptable  year 
of  the  Lord;  because  it  preaches  of  peace  and 
good  will  to  all  men.    Ri;,'htly  it  has  been  named 


Tf 


AN  OVTUNK  Oil  SUKITVAh  SCIKNCK. 


the  Science  of  the  C^irist,  because  it  teaches  the 
I-'athcrhooclof  God  and  the  brotherhood  of  man, 
and  that  respect  of  persons  in  this  world  is  car- 
ried to  idolatry;  that  as  all  men  arc  the  children 
of  one  Father,  one  child  is  no  more  in  the  Fath- 
er's eyes  than  another,  but  that  all  are  undirpo- 
injr  different  processes  of  tle\clopnient,  and  that 
the  most  highly  developed  can  not  say  to  the 
least  developed,  I  have  no  need  of  thee.  Riiihtly 
it  has  been  named  the  Science  of  the  Christ,  be- 
cause it  teaches  that  it  is  the  "Spirit  that  (|uick- 
eneth.the  flesh  is  of  no  profit."  and  that  throuj;h 
the  sowini,'  to  the  spirit  we  shall  of  the  spirit 
reap  life  evcrlastinff. 

You  may  say  that  all  these  things  have  been 
tauf^dit  before.  Very  true,  but  with  a  great  ma- 
jority they  have  been  more  theoretical  than 
great  living  principles  which  could  be  applied  in 
the  present. 

And  now  to  outline  more  fully  the  principles 
believed  in  by  the  scientists:  In  the  first  place, 
we  believe  that  one  life  is  immanent  in  the  uni- 
verse, and  is  both  the  center  and  the  circumfer- 
ence of  all  things  visible  and  invisible.     Tenny- 


\ 


as  ovTus'K  rtF  snmrt'it.  scfuxcK. 


n 


Hon  has  expressed  it  most  buautilully  and  con- 
cisely: 

"  Tha  xtin,  tli«  moun,  thu  >t*n,  tliu  »c«>,  th«  hiil<>  nn<l  lit 

Are  not  ihest,  O  umil.  the  vi»lori  of  Him  who  rci|jn< ' 
U  (till  iht  vi'tion  ilc<      tlidtigh  h«  he   not    tlmt  which    lie 
s«em»  ? 

Drrnmt  tre  true   while  they  iMt,  Rnd  rh>  we  not  live  in 

ilreumn ' 
Sjicnk  to  Him  thou   for  he  hear*,  and  iplrit  with  spirit 

con  me«t — 
Cloter  ii  He  th^m  bn-athing,  ami  nearer  than  |ian<l»  and 

feet." 

This  is  not  the  pantheism  that  believes  the 
visible  universe  to  be  God;  but  we  do  believe 
that  God  expresses  llitiiself  in  all  visible  things, 
and  that  man  is  the  hii^hest  expression  of  God's 
work  on  this  planet.  There  may  be  diversity  of 
expression,  but  the  One  Life  is  existing;  in  all, 
throu^jh  all,  and  above  all. 

The  next  step  is  this:  If  there  be  but  One 
Life  in  all,  then  in  reality  there  can  be  but  One 
Intelligence.  That  intellitjence  may  be  expressed 
in  a  diversity  of  ways  and  decrees  in  different 
things,  nevertheless  the  intellif;encc  that  is  in 
the  mineral  and  crystal,  that  is  in  a  greater  de- 
gree in  the  lower  order  of  animal  life,  is  the 


•^^'^?^s' 


I 


^M\w  iiitfllii;tnii-  tll.it  ili)niii);itcH  tllc  soul  nf 
tii.in.  .iitti  till*  .ti^;i'l->  .iiiil  ,)rt'lt.ii^;rls  of  thr 
lii);)it  r  splifrfA  ol'  li(;ht  .iiiti  life.  It  is  tli>  oik 
tiinl  woikii^j  in  .ill;  it  is  the  diu'  ititcllin*  iu  «■ 
il.»min.itiii;|  .ill  ihin-s,  Iioim  tin-  Ic.i.st  even  iiiiltt 
the  j;ii  .itc.t 

III  tile  tliii'il  pl.tii-,  sticiltists  ilii  not  Ixltcvi- 
in  the  iv.ility  .»f  thr  visihlr  trr.ition  i .  l)t•in^J 
Hi'p.ir.ito  .iiul  ilislinct  from  tin-  s|)iiilii,il.  I  licy 
alVHin  tli.it  tluTi"  is  tint  one  siilMt.incc  in  tlu-  iini- 
v<Tsc.  .mil  til, It  \^  >piiil.  li.ivin^^  its  ori^^in  .iiul 
Mourcf  ill  tin-  Indnito  Cr«Mlor;  tli.it  llic  visible 
universe  is  hut  the  n-lli'ttioii,  or  lall  it  cxprcs- 
iiiuti,  of  an  invisiitli'  universe;  that  all  Ihinfj.s 
visible  have  eonie  from  the  invisible,  and  to  the 
invisible  will  return  aj^'.iin;  that  it  is  not  the  thitij,',s 
that  we  sec  that  are  etern.il,  but  the  thinj^s  that 
arc  unseen;  th.it  we  shouki  not  place  our  faith  in 
any  visible  thinjj,  or  anything  that  can  be  appre- 
hemlcd  solely  throujjh  the  sense  nature  of  man. 

These,  then,  are  the  jj'eat  foumlation  princi- 
ples upon  which  the  science  rests.  If  they  can 
be  disapproved,  or  shown  to  be  false,  then  there 
is  no  tenable  jjround  on  which  the  spiritual  or 


4S  iinnist  ot  \ntfniru.  .vr/Avr> 


TfV 


(  liiisliiiu  ^ticntist^  i.Mi  rest,     Hii,  li  "ui    (.lilli 

111'  tun  III  ill.'  iimlfrlyiii;;  |trii)' i|il'  . ,  il  «»iir 
roiiiitl.itioii  IS  tin-  !<'»•  I.  <>l  III'  A;;«:>»,  lli- n  'I"" 
ImiMih;;  sImII  ^tirt-ly  Ht.in'l,  .m-l  tip'  m;itiri.»listic 
ti  iwUiP  y  III  llic  .\',;e  shall  not  pM-vail  ajjainst  it, 
1(11  iiusi;  il  is  a  buiMiri;;  n-if  wrriii;;lit  Uy  h  irvls, 
Itiit  ouf  ill  It  is  eternal  in  tin;  li<  avcns 

lint  iiitw  I'-t  IIS  look  more  ■  lostrly  iril-i  ili'  nat- 
ural ami  l<)j;ii  al  Mutounc  of  a  l)t;lii;f  in  thise  un- 
derlying prim  i|)le..  'Hie  statt;inent-i  tint  fnllow 
may  Ik:  at  variance  with  yiur  preconceivetl  iileas, 
but  the  one  tiling  you  wilt  observe  is  the  har- 
mony that  exists  in  the  teaching's,  fr.»m  be^jin- 
nin^'  to  en' I.  There  is  nf)thinK  of  that  impossi- 
ble or  c  Mtraclictory  belief  which  so  lar-^'cly 
enters  into  many  reli^jions.  An')ther  thine,'  you 
will  notice  from  the  be^nnnin^',  that  it  tlocs  not 
deal  with  externals,  but  deals  directly  with 
cause;  that  it  is  not  a  system  that  would  cre- 
ate division  ainontj  men,  but  one  that  would  be 
productive  of  harmony  and  ^jood  svill. 

Perhaps  some  mi^;ht  ask  here.  Why  is  it  that 
there  are  divisions  already  amon^  the  scientists? 
This  (juestion  can  be  answered  satisfactorily.    In 


} 


urn  "  '  i'!l'i.M.'"l'U!!'     W  '**  ' 


76 


AN  OUTLINE   OF  SPIRITUAL  SCIENCE. 


the  first  place,  the  division  consists  to  a  very 
larjje  de^iree  in  name.  Let  the  scientists  of  two 
different  schools  get  together,  and  it  v/ill  be 
found  that  instead  of  disagreement  there  is  per- 
fect agreement  ou  essential  things.  In  the  sec- 
ond place,  personality  has  been  largely  the 
means  of  keeping  the  different  bodies  of  scien- 
tists apart.  Now  this  belief  in  personalit}'  is  not 
in  accord  with  the  teachings  of  the  science;  the 
science  deals  with  principles,  not  with  personal- 
ity. It  is  a  matter  of  regret  that  many  scientists 
fail  to  get  the  higher  conception  of  this,  and  are 
placing,  to  some  degree,  thtir  trust  in  person- 
ality instead  of  principles.  Is  it  to  be  wondered 
at,  when  we  take  into  consideration  early  educa- 
tion and  customs?  Yet,  in  so  far  as  they  put 
their  trust^j*  personality,  they  are  enslaved ;  they 
are  in  bondage.  Only  as  they  are  guided  by  the 
Spirit  of  truth,  which  is  to  enlighten  every  man 
that  Cometh  into  the  world,  are  they  free.  No 
personality,  however  greatly  developed,  can  in 
any  way  take  the  place  of  the  Spirit  of  Truth, 
which  alone  can  guide  you  into  all  truth  and 
rigl.c^ousness. 


AN  OVTUSF.    OF  SPrRlTVAI.  SCIENCE. 


But  let  us  sec  where  a  belief  of  these  thinfjs 
will  lead  us.  One  conclusion  is  this,  if  God  is 
altogether  good,  then  all  things  that  He  created 
arc  altDijcther  good.  If  God  is  altogether  wise, 
then  only  as  we  are  animated  by  His  wisdom 
can  we  be  wise.  If  there  is  but  one  substance 
in  the  universe,  man  by  placing  his  belief  in 
material  thifigs  is  putting  himself  in  opposition 
to  God,  and  by  resorting  to  material  rem.edies 
he  is  putting  his  faith  ii^  things  that  are  lower 
than  himself  in  the  scale  of  creation;  in  other 
words,  he  is  bowing  down  to  them;  he  is  look- 
ing to  them  for  life  and  health  and  strength, 
when  he  should  be  putting  his  whole  t'-ust  in 
the  source  of  his  being. 

Materia  mcdica  has  had  its  day.  luor  thou- 
sands of  years  it  has  been  tried  and  found  want- 
ing. Those  who  are  best  able  to  speak  on  the 
medical  systems  of  to-day,  men  who  have  devoted 
their  Hves  to  the  study  of  it,  no  longer  lay  claim 
to  its  being  a  science.  If  medicine  is  a  .science, 
it  should  have  demonstrated  its  ability  by  this 
time  to  cope  unfailingly  with  some  one  of  the 
numerous  diseases  with  v/hich  it  is  brought  in 


\ 


iiirVgffy*.^"** 


MF.^t»«'#tt«K. 


.;«t*-TF*? 


r 


7» 


.lA'  OUTUXE  OF  SP/A'/TC.ir.   sc//:.\c7:. 


contact.  Every  now  and  then  the  world  is  tre;itcd 
to  some  wonderful  new  discovery  in  the  science 
of  medicine;  an  elixir  of  life  that  will  renew  a 
man's  youth;  a  lymph  that  will  cure  consump- 
tion, and  other  diseases  kindred  to  it.  These 
thin<Ts  at  first  produce  a  sensation  amoni^  the 
people,  but  in  course  of  time  the  wonderful  dis- 
covery comes  to  naught.  So  has  it  been  throufjjh- 
out  the  ages  as  regards  all  material  remedies, 
and  so  will  it  be.  Materia  medica  has  never 
cured  a  sick  or  diseased  soul,  and  it  is  not  in  the 
nature  of  things  that  it  ever  will. 

The  question  might  be  put  to  me  here,  But 
\vh\-  are  all  these  things  created?  Is  there  no 
purpose  or  no  use  for  them?  Yes,  there  is  a 
use  for  everything,  but  disease,  evil,  and  'orrow 
come  not  from  the  rightful  use  of  thi'.  but 
rather  from  the  abuse.  Everything  in  its  rightful 
place  is  good,  but  when  things  are  misplaced 
through  man's  ignorance,  and  are  made  to  usurp 
a  place  which  the  Creator  never  designed  for 
them,  then  the  things  which  were  created  good 
become  seemingly  evil.  In  other  words,  they 
revolt  against  the  use  to  which  they  are  put,  and 


AX  OUTLINE   OF  SP/K/Tir.it  saFNCR. 


79 


this  revolt  becomes  inharmony,  disorder,  and 
disease.  This  state  of  things  will  continue  until 
man  has  attained  unto  a  true  knowledge  of  the 
different  uses  of  things,  and  subordinates  his 
lower  physical  nature  to  the  higher  spirits  .il 
nature.  When  this  state  has  been  reached,  then 
all  this  seeming  evil  will  disappear;  harmony 
will  reign  where  once  there  was  discord ;  out  of 
chaos  will  come  order,  and  the  things  of  the 
past  will  be  remembered  no  more. 

Is  it  too  much  to  ask  of  the  public  an  intel- 
ligent hearing  on  this  subject  ?  Are  the  people 
so  wedded  to  their  materialistic  ideas  that  they 
can  not  calmly  listen  to  what  is  to  be  said  in 
favor  of  this  new  departure?  I  only  use  the 
word  new  in  a  limited  sense,  for  some  people 
throughout  all  time,  or  as  far  back  as  we  have 
any  knowledge,  have  believed  in  these  things. 
Is  it  asking  too  much,  I  say,  that  they  give  it  an 
impartial  trial  ;  that  instead  of  being  blinded 
by  prejudice  and  ignorance,  bigotry  and  super- 
stition, or  perhaps  a  belief  in  their  own  superior 
knowledge,  they  listen  to  what  is  to  be  said  on 
this  side  of  this  question  ?     How  hard  it  is  to 


fr"""" 


80 


AN  OUTLINE   OF  SPIRITUAL  SC/F.NCE. 


give  up  the  cherished  ideals  and  the  habits  that 
have  been  formed  in  our  earlier  years.  VVc 
cling  to  them  with  a  tenacity  that  would  per- 
haps be  worthier  of  a  better  purpose.  We  are 
so  fearful  of  losing  them,  and  we  do  not  wish 
these  ideals  shattered.  But  if  you  were  aware 
that  these  ideals  are  little  better  than  idols, 
would  you  cherish  them  so  closely  ?  This  fact 
must  come  home  to  all,  sooner  or  later,  for 
in  the  end  truth  must  prevail.  How  childish 
it  seems  on  the  part  of  some  who  show 
themselves  so  fearful  of  losing  their  reli^t^ion 
when  they  investigate  this  subject.  Surely  a 
religion  that  can  be  so  easily  lost  is  not  the 
right  kind  of  a  religion  in  which  to  put  our  faith. 
Why  not  be  desirous  for  the  truth,  for  the  sake 
of  the  truth  alone?  It  would  almost  seem  as  if 
many  were  fearful  this  might  prove  to  be  the 
truth,  conscious  that  if  they  once  realized  it  a 
radical  change  must  take  place  in  their  ways  of 
thinking  and  doing.  True  it  is,  that  it  would  no 
longer  be  possible  for  them  to  lay  their  numer- 
ous aches  and  pains,  coughs,  colds,  etc.,  on  the 
things  they  ate  or  drank,  or  a  change  of  atmos- 


j 


> 


/tA    OVTUNE   or  SPIRITUAL  SCIESCE. 


81 


\   \ 


phcre,  or  any  other  material  surrounding.  This, 
doubtless,  might  produce  a  serious  incon- 
venience, for  instead  of  bestowing  their  male- 
dictions on  the  good  things  in  this  life,  that  have 
been  provided  for  them  by  an  all  wise  Father, 
they  would  have  to  tr?/;e  the  responsibility  to 
where  it  belon^^ed  ;  they  would  have  to  look 
for  conditions  within  their  own  mental  atmos- 
phere, rather  thin  in  the  physical  atn>osphere 
that  surrounded  them.  This  might  prove  a 
serious  matter. 

Ikit  to  return  to  our  subject,  A  belief  in  the 
fundamental  grounds  of  the  science  must  also 
lead  us  to  this  conclusion,  that  if  there  is  but 
one  life  in  the  universe,  then  that  one  life  can  in 
no  way  become  sick  or  diseased ;  neither  can  any 
lart  die  nor  can  it  cease  to  be.  True  it  is,  that 
the  expression  of  things  around  us  may  change, 
but  the  expression  is  not  the  life.  At  best  it  is 
but  the  symbol  of  something  behind  it.  Symbols 
and  forms  may  change,  may  pass  away,  but  the 
life  which  animated  those  forms  can  never  cease 
to  be.  Then  all  this  seeming  sickness  and  dis- 
ease  comes   from   our   perverted   ideas   of  the 


if- 


ivtM8lte(wiwi3f>^:«WA'-'^'  ^^ftT'^iBgRWflwflwMeSJ^IFJ 


r 


M 


i.v  iurn\r  i^i-  srih'iri'M.  si  ii.\(i 


truth,  tiMiKs  (Vom  our  -cpaiatiii};  .1  |>,ii|  Iroiii 
tlu-  wlii.Ic.  roiiics  liom  oiir  Ijclicvinf;  111  \\U'. 
.\\y,\\\  lium  the  t)iic  soiiroc  .d  li("r.  Oh  tliat  we 
t»ii;;ht  scf  iIiMily  iho  trull,  nf  what  a  poet  has 
wrilUii:  "All  is  of  (In.l,  that  is,  ..r  is  to  he." 
If  wr  coultl  hut  ri-ali/c  this;  if  wo  (..uhl  liut 
scr  Ihr  unity  iit  all  thiiit;s;  if  wo  could  I)ut  know 
that  (Joii  is  wi>rl<iii;;  williin  ns  to  do  jlis  own 
Kood  will  .md  ploisuio,  (Ikmi  out  of  all  this 
si-cMiiiiiM  disonicr  would  coim-  joy  and  poarc; 
out  of  all  this  scomin;;  sickness  ami  disease 
woulil  come  health  ami  sUen^th. 

We  should  no  loti-^er  put  our  trust  in  the 
false  gods;  \vc  sliould  no  lons^cr  seek  after 
material  remeilies  that  hrin^^  no  rest  to  the 
soul.  We  should  only  seek  for  health  and 
strength  and  life  from  the  source  of  all  lile,  and 
our  souls  would  be  satisfied. 

This  is  the  storv'  that  Jesus  came  to  tell  ; 
this  is  \\\?.  gospel  of  peace  and  good  will. 
These  are  the  things  seen  and  foretold  by  the 
prophets,  and  the  covenant  that  the  Lord  was 
to  make  with  his  people :  "After  those  days, 
saith  the  Lord,  I  will  put  my  law  in  their  inward 


I 


.■IV  miiiM    III     .i-nrii'M.    ■.(ft:tr 


w 


parts.  ,iii<!  write  it  iti  tlinr  lirart  ,  .iti'l  will  I.'- 
thtir  fio.l.  aii.l  tlicy  .ImH  !»'■  my  |,.  oplc.  /\n<l 
they  .liall  U:m.\\  ii-i  more  rvrry  man  111 ,  iif.ii/li • 
Ix.r,  and  (.-Viiry  man  In  ,  l/rr.tlicr,  sayin;;,  Know 
the  Lord,  for  thry  Iiall  know  tne.  from  tlir  I'.a.t 
f,f  tliint  inito  »hi;  ^'.rcatcst  of  them,  saitli  tlif; 
F.onl;  for  I  will  forgive  their  iniriuily,  and  f  will 
rcmnnlxr  their  sin  no  m<»re," 

(If)d's  law  has  ever  befMi  written  on  the  tab- 
lets of  man's  heart,  Wnl  man  lookinf^  without, 
looking.;  at  the  shadow  of  lhin'/,s  instead  of  the 
reality,  has  failed  to  perceive  it. 

"  Ves!  in  my  si.irit 'loth  Thy  s;-irif  ,'iin« 
As  shines  th';  Minhe-ini  in  .i  <\r>,y  of  riew." 

Salvation  from  sin,  sickness  or  divjase  is  not 

to  be  found  from  the  without.    God  act.^  on  man 

from  the  '.vithin. 

*'  Within!  within,  oh  turn 
Triv  spirit's  eyts,  and  learn 
Thy  wanfltriny  senses  gently  to  control; 
Thy  dearest  Friend  dwells  deep  withiii  thy  soul, 
And  asks  thyself  of  tl.ee. 

That  heart,  and  mind,  and  sense.  He  n.ay  rriake  whole 
In  perfect  hartnony." 

Another  conclusion  we  arrive  at  in  the  study 

of  this  science  is,  that  ma'^-^'Jnly  attains  his  truest 


vmraeiir-mmmme^l 


^ 
rr 


M 


^.v  ni'TUNr  or  sriniTVAi.  scihsck. 


.ind  highest  liberty  when  he  has  broii},rht  his  so- 
called  will  into  subjection  to  the  hij^her  will; 
when  he  has  subordinated  the  animal  soul  anil 
the  intellectual  soul  to  the  divine  soul ;  when 
he  recoj^nizes  and  obeys  tlie  laws  of  God  as  the 
only  unchan-jin;,,'  law  in  the  universe. 

And  now  in  the  summing'  up  of  this  whole 
matter,  what  are  the  results  flowing  from  a  belief 
in  this  science?  If  it  is  barren  of  results,  then  it 
has  no  place  in  the  world  as  a  relifrious  or 
health-givinjr  system.  Ikit  if  we  find  that  it  re- 
sults in  peace  of  mind  and  health  of  body,  by  its 
works  it  should  be  judged.  If  wc  find  that  it 
produces  in  the  mind  of  man  a  higher  ideal,  both 
as  regards  the  Author  of  his  being  and  him- 
self; if  wc  find  that  it  creates  in  man  a  greater 
love  for  God  and  his  fellow  men,  then  it  must 
be  judged  according  to  its  works. 

Men  may  sit  in  judgment  against  it,  doctors 
may  laugh  it  to  scorn,  and  theologians  hold  it  in 
contempt,  yet  if  it  be  of  God,  naught  shall  pre- 
vail against  it.  And  who  dare  say  that  it  is  not 
of  God,  when  it  is  demonstrating,  day  by  day, 
all  the  claims  that  have  been  made  for  it  by  its 


1 


AS  ourr.i.vE  or  ."tprmrt'.M.  xciksch.         •» 

fi)ll()\vcrs  ?  Rcmcniber  this  is  not  a  ciucstion  of 
personalities;  it  is  a  ([ucstion  of  principles;  prin- 
ciples that  must  live  throu^'hout  ete»nity;  prin- 
ciples that  must  concern  the  wcll-1  ein^  of  all 
souls  ever  born,  or  to  be  born,  intc  this  world. 
Wc  all  desire  health  and  happines^.  The  way 
is  open  ;  will  we  enter  and  wolU  therein?  There 
is  no  other  way.  Knowledge  of  spiritual  truth 
is  the  one  thing  needful.  Spiritual  truth  must 
be  discerned  spiritually. 


.  jiaB*«s!i«t»«i<»a^>«"«w>»*'*'*«iw»!«»i 


CHAPTI-R    VI. 


i 


tV  CHUrST    UK    IN    ViM  . 

Thr  Imjipincs*  of  man  .li|»  n.l,  .,n  no  itced  and  iir)  liook 
it  dilw.uU  on  thf  dominion  of  trulli,  wliltli  is  the   Ki-.lci-mer 
nnd  Saviour,  the  MtN,|r,|,,  ai^l  ili«  Kin({.— Uaumi  Wmk. 

Wiiflrclo.u  liciiccfoiih  know  wc  no  man  nfter  llit  (li»li, 
yea,  thouKli  wl  Imvc  known  Christ  after  llic  (ksli,  yet  now 
hencciii'tli  know  wf  him  no  more. 

Th-.  iftorc  if  any  man  he  in  l'liri»t,  lie  is  a  new  cre.ilurc, 
old  Ihinns  nre  passed  away;  i.cliold,  all  things  are  become 
new,     n    r,.      .  _  \^   17 

IT  WAS  said  of  Josiis  the  Christ  that  he  .spakf 
an  one  liavin;^'  authority,  not  as  did  the 
ScrilM -i  and  the  Pharisees.  It  was  also  said  that 
never  man  spake  as  lie  did.  The  expounders  of 
the  l.«.,v,  during  hi.s  time,  alway.s  quoted,  as  au- 
thority, Moses  and  the  prophets.  They  were 
mere  automata,  through  which  Moses  and  the 
prophets  spake.  Their  ilepcndence  was  not 
placed,  to  any  degree,  upon  the  controHir.g  and 
animating  spirit  of  their  own  higher  selfhood. 
They  could  expound  the  letter  of  the  law,  but 
had  no  conce[)tion  of  its  spirit.     Thus  it  was 

80 


//   cHKisT  iir  f.\   yi>t: 


9t 


that  not  al<»nc  the  pnipli,  hut  tlio  vi-ry  priest- 
hood itu-lf,  lost  alt   sense  of  spiritual  wt)rship, 
anil  became  involved  in  tli<-  wilderness  of  form, 
from  which  not  even  J«.suh  could  extricate  them. 
Rcalizinj,',  as  he  did,  the  hopelessness  of  tryini^' 
to  ,iccf)ni|)lish   such   m   end.  he   tlid    not  even 
make   the    attempt.      'Ihey    were   dead   to   all 
knowled^'e  of  any  hi^jher  interpretation  <>f  the 
law,  other  than  a  literal  one,  and  if  he  sought  to 
infuse  new  life  it  wf)uld  only  be  at  the  expense 
ofUie  old,  without  bein^  any  ^'ain  to  the  new; 
thi;  old  bottles  would  be  broken,  but  the  wine 
would  be   spilled.      And   so  he  turned  to    the 
people  who  were  looked  upon  as  the  outcasts  of 
the  house  of  Israel.     It  is  rarely  that  you  find 
him  ([uotin^'  the  opinions  of  any  of  the  Old 
Testanient  authorities  to  strengthen  his  position. 
He  occasionally  refers    to   the   prophet   Isaiah, 
more,  I  think,  because  of  Isaiah's  spiritual  devel- 
opment,   and    his    intuitive    perception   which 
could  foresee  events  that  in  the  future  would 
come  to  pass.     It  was  simply  to  recall  to  the 
minds  of  the  people  that  the  predictions  which 
Isaiah  had  made  were  now  being  fulfilled ;  not 


m  If  cnitrsT  /»A  Av  Yor 

th.it  he  ncc(lc<l  to  use  as  .uithority  the  wouU  or 
Mayings  of  anyone  who  had  lived  in  the  pa-t, 
lie  »liil  not  i^jnore  the  Mojtaic  hiws,  but  souj^ht 
to  shnvv  that  there  were  higher  laws  that  should 
Control  till-  sold,  other  than  tho.^e  ^ivcn  hy 
Moses.  Perhaps  we  can  ima;jine  the  surprise 
that  would  come  to  a  people  who  believetl  im- 
plicitly in  their  law,  as  bein^  from  ("lod,  when 
greeted  in  thi.s  wise:  "Ye  have  heard  that  it 
hath  been  said,  An  eye  for  an  eye,  and  a  tooth 
for  a  tooth ;  but  I  say  unto  you,  Th.it 
ye  resist  not  evil."  Here  his  words  tran- 
scended their  law,  and  it  must  have  impressed 
th('m  more  forcibly  than  did  the  teachings  of 
others,  who  always  depended  upon  authority 
other  than  their  own.  We  are  very  liable  to  be 
swayed  to  and  fro  by  the  opinions  of  those 
whom  we  look  upon  as  being  authorities,  and 
many  never  take  any  position  of  their  own  with- 
out first  consulting  the  particular  authorities  in 
whom  they  place  the  most  confidence.  We  are 
apt  to  get  on  the  wrong  road  when  we  place  our 
trust  in  any  personality.  It  is  always  well  to 
thoughtfully  consider  the  o[)inions  and  counter 


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IF   aiftlST   Dr.    IN    YOV. 


H9 


opinions  on  any  subject,  but  we  should  do  this 
refijardless  of  personality.  We  find  as  Jesus 
transcended  the  law,  the  apostle  Paul  tran- 
scended the  personality  of  Jesus,  or  arose  to  a 
plane  where  the  personal  man  was  replaced  by 
the  indwellin}^  of  the  Christ,  so  that  he  could 
say,  even  though  he  had  known  Christ  after  the 
flesh;  even  though  he  had  believed  in  the  per- 
sonal man,  yet  now,  henceforth  he  would  know 
him  no  more;  that  even  the  personality  of  Jesus 
must  disappear  before  the  all  pervading  Spirit  of 
Truth.  To  a  very  marked  degree  we  are  all 
placing  our  dependence  on  personality.  The 
Christian  world  of  to-day  fails  to  get  the  higher 
conception  of  the  Christ.  It  worships  and  bows 
down  before  personality;  it  lives  in  the  letter, 
and  therefore  must  fail  in  the  spirit.  If  we  are 
alive  to  one  state  we  must  be  dead  to  the  other. 
We  might  speak  of  three  kinds  of  worship 
or  religions — physical,  intellectual  and  the  in- 
tuitive or  spiritual  religion.  Physical  religion 
would  be  that  which  receives  its  comfort  and 
sustenance  from  things  purely  external  to  the 
soul ;  the  placing  of  one's  hope  and  trust  in  the 


^ .  f*  -^w! 


w 


rr  CHRIST  nr  i\  »-.v. 


various  forms  and  symbols  used  tliroughoiit  the 
world.  It  is  iin  appeal  that  is  made  directly  to 
the  sense  nature  of  man — grand  churches 
beautifullj-  furnished,  elaborate  pa^'cantry  of 
ceremonials  that  are  pleasincj  to  the  eye.  Add 
to  this  a  litile  sentiment  and  emotion,  and  \vc 
s^et  the  sum  and  substance  oi  physical  relip;ion. 

Intellectual  reli^;ion  is  that  which  deals  in 
creeds  and  formulates  laws  for  the  soul  to 
re\erc  and  obey.  It  is  a  jirocess  whereby  man 
seeks  to  make  the  intellect  the  dominant  or 
controlling  factor  in  life;  ridiculing  the  opinions 
of  those  who  claim  that  there  are  faculties  of 
soul  superior  to  the  intellect.  The  religion  of 
the  intellect  is  more  cold  and  barren  of  results 
than  even  that  of  the  physical.  Lastly,  the 
spiritual  or  intuitive  religion  is  that  which  sets 
aside  form  and  symbol,  creed  and  personality, 
and  recognizes  and  obeys  the  voice  of  the 
Higher  Will — the  voice  of  God,  that  ever  speaks 
to  man  from  within  his  own  conscious  being. 

To  the  physical  worshiper  the  church  of 
God  is  without :  the  spiritually  enlightened  soul 
recognizes   that  church    within.     There  is  un- 


//■•  amrsT  r.F.  rx  yor. 


01 


doubtcdly  a  divine  purpose  working;  in  and 
throu.^'h  the  three,  livery  thin;^'  must  work 
for  the  accomplishment  of  a  hi;^her  end,  be  the 
effect  what  we  term  either  t,food  or  evil.  If  it 
were  possible  for  us  to  see  the  end  with  the 
beLjinnin;4.  we  mi;^ht  be  more  reconciled  con- 
cernincj  many  things  than  we  are  at  the  present 
time,  and  theicfore  I  truly  believe  that  every 
step,  or  every  phase,  in  religion  is  a  needful 
one.  Neither  would  I  disparage  or  make  light 
of  either  physical  or  intellectual  religions. 
They  are  the  stepping  stones  on  which  we 
mount  to  higher  things.  But  when  we 
endeavor  to  spiritualize  the  physical  and  intel- 
lectual religions  of  the  past ;  to  transfer  them 
to  a  higher  plane,  we  are  only  burdening  our- 
selves with  things  which  can  be  of  no  possible 
use  to  us  in  the  development  of  the  soul, 
either  in  the  present  or  future.  When  the 
Christ  becomes  manifest,  old  things  pass  away ; 
all  things  become  new.  The  things  we  con- 
ceived to  be  of  importance  ;  the  things  that  we 
literally  thought  were  necessary  for  our  salva- 
tion, have  become  of  none  effect ;  they  vanish 


■<i<^.»«i  imtHm^iti^tfumm- 


^aMiltn  imiimmdiiM'm 


«3 


IF   CHRIST   HE    IN    YOU. 


away  like  mist  before  the  li^'ht  of  the  sun.  The 
new  birth  has  disclosed  a  new  creature,  possess- 
ing little  in  common  with  the  old.  Its  aspira- 
tions and  needs  are  neither  on  the  physical  nor 
yet  on  the  intellectual  plane  of  existence.  It  is 
freed  from  the  wt)rship  of  either  form  or  creed  ; 
it  bows  not  down,  neither  worships  anythinpf 
save  the  one  living  and  true  God,  the  iiivisii)le 
and  formless  One,  for  where  the  spirit  of  the 
Lord  is.  there  is  liberty.  What  authority  can 
there  be  higher  than  the  will  of  God,  acting 
in  the  soul  of  man  ?  Does  the  Bible  teach  that 
this  mind  or  will  of  God  acts  in  and  through 
us  ?  Most  emphatically  it  does.  And  further- 
more distinctly  states,  that  as  many  that  are 
led  by  the  Spirit  of  God,  they  are  sons  of  God. 
Then  it  is  necessary  for  the  old  things  to  pas.s 
away,  before  the  new  can  make  themselves 
manifest.  It  is  necessary  to  cease  from^' wor- 
ship of  personality  or  form,  before  the  spiritual 
man  can  stand  revealed.  It  is  necessary  to 
realize  that  all  things  are  ours ;  things  present 
or  things  to  come,  and  it  is  not  necessary  to 
place    our    dependence     upon    any    authority 


//••   CHHIST   liF.    f.V    YOlf. 


U.1 


When  the  truth    makes    us  free,  then  wc  are 
free  indeed.    And  who  amont;  us  does  not  lont; 
for  a  fuller. a  larger  freedom  than  \vc  have?     To 
be  free  from  the  cares  and  anxieties  of  life  ?    To 
be  free  from  the  conventionalities  and  littleness 
of  the  world  ?     To  be  free  from  a  false  standard 
of  judgment  and  condemnation  which  we  have 
for  one  another?     But  freedom  will  come  to  us 
only  as  we  seek  after  the  true  and  the  lastinj^  ; 
only  as  lower  conditions  are  replaced  by  higher 
ones.     Freedom  must  come  to  us  in  proportion 
as   we   give   of  our   lives  in   being   helpful   to 
others.     We  should  be  mindful  not  to  say,  or 
even  think,  harshly  or  unkindly  of  others.     We 
should  reserve  our  judgment  and  condemnation 
of  others  and  use  it  in  judging  and  condemning 
our  own  wrong  thoughts  and  deeds.     Are  we 
more   competent   to  judge  and  condemn  than 
Jesus  ?     And  yet   he  said  to  the  people  about 
him,    "  Ye  judge  after  the  flesh  ;   I  judge   no 
man."     An  angel  from  Heaven,  pure  and  spot- 
less   as  snow,  could    not  dwell  on    this  earth 
without  being  judged   and  condemned.     Look 
at  John  the  Baptist ;  he  had  no  regard  for  the 


""•I  11 


w 


IF   CHKlSr  /IK   /N    i'Otf. 


ways  of  the  people  of  the  world,  and  fasted  often  ; 
and  the  people  said  he  had  a  devil.  Jesus  did 
much  as  others  about  his  catinj,'  and  drinkinff, 
and  of  him  they  said,  "  Hehold  a  f,duttonous  man, 
and  a  wine  bibber."  Lot  each  and  all  of  us  be 
persuaded  in  our  minds  as  to  the  true  and  the 
false,  and  then  act  accordinfjly.  Kind  thoughts 
and  words  and  deeds  will  not  alone  hasten  our 
own  freedom,  but  brinj;  it  to  others.  It  will  be  the 
seed  sown  that  will  brin^'  forth  an  hundred  fold. 
It  will  hasten  the  birth  of  the  new  man  that  is 
to  be  imaj,'e  and  likeness  of  his  Creator.  It  will 
be  productive  of  peace  of  both  mind  and  body. 
"Trust  in  the  Lonl,  and  do  t,food."  What 
more  is  there  to  reli^rion  than  this?  Do  this 
and  all  is  well  ;  fail  to  do  it  and  all  other  wor- 
ship will  count  as  nothinj^." 

"  We  know  we  have  p.isseil  from  death  unto 
life,  because  we  love  the  brethren." 

"  A  new  commandment  give  I  unto  you, 
That  ye  love  one  another." 


L 


CHAPTER   V!I. 

THE   Ol.l)    AND    TlIK   NI'AV. 

The  law  of  Pericverftncf  is  amonR  tliu  decpcil  in  man; 
l,y  nature  he  lintcs  chan>;e;  seldom  will  he  unit  hi»  old  hou<ic 
till  it  has  actually  fallen  alimit  his  tari.  Tlins  have  I  ui-n 
Solemnities  linu'er  as  Cen'inonies,  sacred  Synd)ul  as  idle 
i'ttijeants,  to  the  extent  of  three  hundred  yearn  and  more  after 
all  life  and  sacredness  had  evaiiorated  out  of  them. — Cari.YI  K, 

And  no  man  puttelh  new  wine  into  old  bottles;  else  the 
new  wine  doth  burst  the  l«)ttles,  and  the  wine  is  s].illed,  and 
the  bottles  will  be  marred;  but  new  wine  must  be  put  into 
new  bottles.— Mark  ii.,  22. 

npiIE  bottles  referred  to  in  the  above  tjuotation 
were  made  from  the  skins  of  animals.  The 
gases,  produced  by  the  fermentation  taking 
place  in  the  new  wine,  caused  so  much  increased 
expansion,  it  was  not  considered  safe  to  put  the 
new  wine  into  old  bottles.  This  hotnely  illus- 
tration was  very  aptly  selected  by  Jesus  to  show 
the  difference  existing  between  himself  and  the 
other  religious  leaders  of  that  day.  His  method 
differed  entirely  from  theirs.  His  constant  ap- 
peals were  made  rather  to  the  outcast  of  the 
house  of  Israel  than  to  those  of  good  standing. 
It  is  not  to  be  wondered  at  that  the  leaders  of 

90 


r 


TIIS,    out   ANli    THH   NHW. 


religious  thoutjht  should  criticise  his  course. 
Just  previous  to  the  remarks  made  in  reference 
to  the  new  wine  in  old  bcjtties,  Jesus  sat  at 
meat  in  the  house  of  a  publican  named  Levi. 
Many  publicans  and  sinners  sat  with  Jesus  and 
his  disciples,  and  they  ate  and  drank.  Hut 
when  the  Scribes  and  Pharisees  saw  that  Jesus 
ate  and  drank  with  the  publicans  and  sinners, 
they  said  unto  his  disciples,  how  is  it  that  he 
eatcth  and  drinkcth  with  publicans  and  sinners? 
"When  Jesus  heard  it,  he  saith  unto  them,  They 
that  are  whole  have  no  need  of  the  physician, 
but  they  that  are  sick.  I  came  not  to  call  the 
rij^hteous.  but  siimers  to  repentance." 

The  hatred  and  "ealousy  whicij  the  other 
religious  leaders  felt  for  Jesus  was  occasioned 
not  so  much  perhaps  by  his  sayings  as  by  his 
violation  of  their  customs  and  their  religious 
rites.  If  he  had  been  thoroughly  orthodox  in 
the  observance  of  all  the  form  and  ceremony  as 
prescribed  by  their  law,  he  would  not  have  made 
himself  so  offensive  to  them,  but  running  coun- 
ter to  all  their  traditions  of  the  past,  as  he  did, 
little  wonder  it  was  that  they  hated  him. 


t"ffr'ji.^« 


•  7iw»V,^a'«a  "^*^t^     X -ilS 


THR    OUi   ANt)    Tim   NRm 


Only  too  well  Jc«us  realized  that  if  his  mis- 
sion was  to  prove  a  huccchs,  if  his  ^Jospc•l  was 
to  reach  to  the  emis  of  the  earth,  nivin^;  life  antl 
\\^\\\.  to  all  people,  it  could  have  no  fellowship 
with  their  deati  formalism;  new  wine  should 
not  be  put  into  old  bottles.  He  knew  that 
his  words  would  fall  on  ears  that  heard  not; 
that  the  seed  he  souj,'ht  to  plant  would  only  fall 
on  rocky  ground  or  be  choked  out  by  thorns 
and  weeds. 

People  who  were  in  every  way  satisfied  with 
themselves  and  in  what  they  believed,  were  in 
no  way  ready  to  see  ami  know  the  truths  that 
Jesus  brou^'ht  to  li^ht  in  his  j^'ospel.  Rather 
was  his  mission  to  the  lost  sheep  of  the  house  of 
Israel,  to  those  who  had  a  realizing,'  .sense  of 
their  fallen  condition.  Here  at  least  he  was  not 
confronted  with  opposition  based  upon  tradition. 
In  various  ways  these  publicans  and  sinners  had 
violated  the  law ;  because  of  their  violations  they 
were  excluded  from  all  the  reliy;ious  rites  and 
ceremonies  of  the  Jewish  synagogue;  in  fact, 
were  excluded  from  mini^linj^,  in  any  way,  with 
the  orthodox  of  their  own  people.     It  became  a 


THS    out    A  SO    THR    NKtt', 


much  easier  matter  for  Jesus  to  impress  their 
minds  with  th«'  truth  of  liis  teachings  than  it 
would  have  been  the  minds  of  the  people  who 
deemed  themselves  the  true  ex|)onents  of  the 
Jewish  religion.  In  their  conformity  to  the 
symbol  they  had  lost  all  the  true  knowledj,'c 
contained  in  the  symbol.  With  their  lips,  Isaiah 
had  said,  they  were  worshiping  God.  but  their 
hearts  were  fir  from  Ilim,  For  doctrines,  they 
were  teachinjj  the  commandments  of  men  ;  they 
were  rejecting;  the  commandments  of  God  that 
they  mi^rht  keep  the  traditions  of  man. 

To  introduce  a  gospel  tliat  i)ertained  to  spir- 
itual thing's,  anions'  such  a  |)eop!e,  would  have 
proved  an  impossibility.  While  the  old  formn 
mij^ht  have  been  broken,  the  wine  would  have 
been  spilled,  and  nothiiifr  would  have  been  ac- 
complished save  the  breakin^j  of  the  old  tradi- 
tions—the pullin}^  down  instead  of  the  building 
up,  and  his  mission  would  not  have  caused  any 
renewetl  spiritual  activity  among  them. 

ICxactly  the  same  condition  that  confronted 
Jesus,  fices  us  to-day.  They  that  worship  God 
must  worship  Him  in  the  spirit  and  in  the  truth. 


-J    - 


rmt  aui  and  tmk  nhw, 


The  traditions  of  men  «rc  of  no  avail  to  the  cn- 
li^Jhtcne(l  soul.  Spiritual  truth  muit  be  attaincil 
spiritually.  Forms  and  symbols  are  <if  the 
earth,  earthy;  the  letter  killcth.  the  spirit  giveth 

life. 

To-day  we  are  asked  the  (piestion.  Why  is  it 
that  so  many  spiritual  scientists  turn  their  backs 
upon  the  church?    Why  do  they  not  ouform 
to  all  the  rites  and  ceremonies  of  the  church? 
If   they    have   i;reatcr   knowledge   of    spiritual 
things,  why  not  remain  inside  of  the  church  and 
try  to  reform  and  spiritualize  the  tcachitit:;s  of 
the  church?     It  is  the  old.  old  <|uestion.     Men 
do  not  put  new  winr  into  old  bottles,  else  the 
bottles  burst  and  the  wine  is  spilled. 

It  is  a  hopeless  task  to  carry  the  t,'0spel  to 
people  who  deem  they  hav.:  all  the  ^jospcl.  The 
Christ  comes  not  to  call  the  rii^htcous,  but  sin- 
ners to  repentance.  The  spiritual  scientist  would 
but  stultify  his  convictions  if  he  soujjht  to  ob- 
serve the  traditions  of  men  in  which  he  had  no 
belief  whatever,  lie  woidd  simply  be  playing 
the  part  of  a  hypocrite,  and  he  would  get  abso- 
lutely nothing  for  so  doing. 


-J 


r 


u» 


nil    itin    \.\i>    nil    xi  if 


I  am  a  lli(ir'nu;li  l)i-lit;vfr  in  the  (."Ihik  !i  of 
Cluist,  l)iit  thf  inipdrcds  of  divisions  which  ex- 
ist in  Christianity  arc  nurcly  sectarian  orp^'aniza- 
tions.  Althoiiijh  i-ach  claims  t(»  be  tl>e  true 
ciiiirch,  tlie  Churcii  of  Christ  is  not  any  one  of 
them  or  even  all  of  then?.  The  Chnrch  of  Christ 
is  composed  of  all  people  who  are  both  within 
and  withiHit  such  orj^anizations,  and  who  pattern 
their  lives  after  the  Christ.  This  is  the  f)nly 
true  t'\st  of  membership  in  the  Christ  Church. 
Only  as  men  sec  tin:  truth  of  this,  can  they  be- 
come free  from  the  bondage  of  sectarianism. 
This  bui!din«;  walls  around  about  ourselves, 
shutting  out  oui-  fellow  men  from  intercourse 
with  us,  is  not  the  Christ  doctrine  at  all ;  is  not 
a  go.spel  of  peace  and  good  will  to  all  men.  It 
is  only  man's  narrow  conception  of  Christ's 
teachings. 

The  Christ  gospel  is  as  free  as  the  air  we 
breatnc;  man  can  not  liedge  it  in  and  hold  it  to 
the  exclusion  of  all  other  men  who  do  not  con- 
form to  some  nte  or  ceremony  he  prescribes. 
The  Christ  doctrine  deals  with  thoughts — spir- 
itual entities,  not  material  forms.     The  soul  ol 


ma-x—rsrair-vsK: 


■////.   (11 1>   ANii   nil     •.I  If 


I'll 


man  nr.ist  «li«-  to  all   .;.<t<  rnals  <.i  rcli^'.ion  an<l 
awak«:n  tc  tli(-  spiritual   realities  of  the  universe. 
TIk;  truth  shall   make;  you  free.  nrA  the  oljserv- 
ante  of  the  traditions  of  men.     'I  he  life  an'l  inn- 
mortality  that  J.-sus  hrou^M.t   to  li^;hl  lhrou<;h 
his  ^;osi)ei    is  nr.t.  as    our  teachers  of  the  i>ast 
have  told  us,  the  life  and  immortality  that  is  (o 
ln\  hut  the  life  and  immortality  we  have  now. 
It  is  not  a  thin^j  of  the  future,  hut  of  the  present. 
God  is  not  a  God  of  the  dead,  but  of  the  living;. 
We   seek,  not  the  dead  Saviour,  but  the    risen 
Christ.      "Kor   the   law    of    the    Spirit    <A    life 
in  Christ  Jesus,  hath  made  us  free  from  the  law 
of  sin  and  death." 

It  is  not  the  observance  of  any  man  made 
law  that  brinf,'s  this  freedom,  but  it  is  the  un- 
foldin^r  to  that  hi^dier  mind,  that  truer  will,  that 
is  self  existent  in  the  soul  of  man.  It  is  the 
awakcnincj  of  the  soul  to  the  possibilities  con- 
tained within  itself.  We  but  shut  the  windows 
of  the  soul  when  we  seek  truth  elsewhere.  We 
put  barriers  in  the  way  cf  our  own  progress,  our 
own  true  development,  when  we  seek  for  God 
outside  of  His  temple. 


109 


Till-,   oi.i)  ,\.\n    THE  xr.ir. 


The  soul  of  man  is  tlio  temple  of  God.  No 
external  church  or  temple  built  by  the  hiind.s  of 
man  can  take  the  place  of  that  only  temple. 
All  are  but  symbols  of  the  };reater  truth;  the 
holy  of  the  holies  is  within.  Man  is,  always  has 
been,  and  ever  shall  be,  a  spiritual  beint^,  en- 
dowed with  eternal  life.  He  is  one  with  the 
source  of  all  life.  Not  that  he  7>iaj>  become  one 
at  some  time  in  the  future,  but  is  now.  The 
soul  lives  in  the  present  and  will  always  live  in 
the  present.  It  dwells  in  eternity  now;  there  is 
neither  past  nor  future.  That  which  has  been, 
is  now,  and  that  which  is  to  be,  hath  already 
been.  Life  and  immortality  are  written  in  every 
soul  that  cometh  into  the  world. 


-^SBI,'Vffijs«qrig'-:.!';.jj»jji-.iji  uj.jt.i  .  juji. 


No 


CHAPTER  Vll!. 


r,OI>,     THK     AI.I.     IN     ALL. 


Oil  tliou  eternal  One;  whose  i)resence  bright 

All  space  doth  occupy,  all  motion  j^uitlc; 
Unchangc'il  through  time  s  all  devastatint;  flight; 

Thou  only  God;  There  is  no  God  beside: 
Being  above  all  beings;  Mighty  One! 

Whom  none  can  comprehend  and  none  explore, 
Who  fdl'st  existence  with  Thyself  alone; 

Embracing  all,  supporting,  ruling  o'er,— 
l!eing  whom  we  call  God— and  know  no  more. 

—From  the  Russian  by  Sir  John  Bowrinc. 

And  the  glory  which  thou  gavest  me  I  have  given  them; 
that  they  may  be  one,  even  as  we  are  one:  I  in  them,  and 
thou  in  me,  that  they  may  be  made  perfect  in  one.— John 
xvii.,  22,  2:5. 

JVA  AN'S  knowledge  concerning  the  science  ot 
life  is  as  yet  in  its  infancy ;  he  is  traveling 
through  an  almost  unknown  country,  and  many 
are  the  surprises  that  awr.it  him  by  the  way. 
True  it  is,  that  important  discoveries  have  been 
and  are  being  made,  but  they  only  serve  to 
widen  the  horizon  of  his  mental  vision.  The 
intellect   staggers   when    it   surveys   the  possi- 

103 


KVJ 


OOl),     rill      M.I.     IS    M.I.. 


hilitics  that  arc  opcniii},'  up,  possibilities  so  vast 
that  many  dccni  thcni  hut  thf  illiisif)ns  of 
visionary  and  clistortL'd  minds.  lUit  let  such 
sleep  on  ;  the  dreamer  is  more  awake  to  tlie 
livini;  realities  of  life  than  he  who  deems  that 
with  liis  eyes  he  can  see,  and  with  his  finders 
touch,  real  things.  Yes,  the  mind  of  man  has 
been  and  is  so  engaged  in  trying  to  imravel 
the  secrets  of  the  universe  through  a  material- 
istic science,  that  has  ever  ignored  a  supreme 
Law  Giver,  his  attention  has  been  abstracted 
from  the  real  science  of  life,  to  a  science  that 
has  dealt  solely  with  effects.  The  visible,  that 
which  is  made  tangible  to  the  senses,  is  only 
effect.  Hack  of  it,  in  the  mental,  the  spiritual 
realm,  is  the  plane  of  causation. 

The  material  scientist  is  beginning  to  recog- 
nize his  limitation.  He  has  gone  almost  as 
far  as  it  is  possible  to  go  in  his  endeavors  to 
discover  the  solution  of  life  in  the  material.  It 
is  now  dawning  upon  his  mind  that  his  work 
has  simply  been  the  arrangement  and  classifica- 
tion of  existing  forms;  that  he  is  no  nearer 
the  solution  of  his  problem  than  lie  was  at  the 


'"WuM.-*?..!  ■  iiiKr    ■tfwi  11  «<Mjmi wi»-Jt»»jw 


V 


<,nn.    Till    Ml.   IN  M.I.  » 

bcf^iiiniriK.  Me  bepins  to  realize  that  the  things 
which  have  sccmccl  most  enduring  arc  as 
the  shadow,  or  the  vapor  that  passes  away. 
He  has  seen  what  hcj  deemed  to  be  most  endur- 
intf  chan^in<^  from  solid  to  liquid,  and  from 
li(|iiid  to  j^ascous,  before  his  very  eyes,  The 
tan^dblc  becoming  intan^M!)lc;  the  visible  be- 
coming' invisible.  Mental  force  is  the  supreme, 
the  dominant  force  of  the  universe,  and  all 
expression  of  force  is  correlated  to  it.  The 
expression  is  not  the  thing  expressed,  neither 
can  expression  be  more  than  a  picture  or  a 
symbol  of  the  cause  that  lies  back  of  it. 

I  ask  you  to  consider  what  I  term  mental 
force,  in  its  broadest  sense.  Perhaps  a  better 
term  would  be  spiritual  force.  Consider  it  then 
as  all  embracing — a  i)Ower  that  animates  the 
atom ;  controlling  planets,  suns  and  systems  in 
their  course.  In  other  words,  it  is  the  soul  or 
motive  power  of  the  universe. 

"  Earth,  these  solid  stars,  this  weight  of  body  and  limb. 
Are  they  not  sign  and  symbol  of  thy  division  from  Him?" 
"And  the  car  of  man  can  not  hear,  and  the  eye  of  man  can 

not  see; 
But  if  we  could  see  and  hear,  this  Vision  were  it  not  He?" 


100 


GOV,    Tim    AU.    IS   Al.l.. 


In  the  book  of  Job,  we  read,  "Canst  thou  by 
searching;  find  out  God?"  And  yet,  on  every 
side,  whichever  way  we  turn,  we  see  the  opera- 
tion of  His  eternal  laws;  we  see  the  handiwork 
of  the  Creator.  "  Day  unto  day  uttcrcth  speech, 
and  nijjht  unto  ni<^ht  showeth  knowledge." 

The  premise  of  the  science  of  life  is  that 
God  is  one,  the  all  in  all,  eternal  and  unchang- 
ing, Omnipotent,  Omnipresent,  Omniscient ;  that 
Mis  life  and  intelligence  arc  immanent  in  all 
things  visible  and  invisible;  that  unity,  oneness, 
is  the  foundation  upon  which  we  build. 

There  can  be  no  question  whatever  but  that 
the  Jews  regarded  God  as  being  one.  Both  Old 
and  New  Testaments  fully  substantiate  this 
position.  This  conception  of  unity,  however, 
does  not  exclude  duality  or  trinity.  The  duality 
and  trinity  of  God  are  made  as  manifest  in  the 
Old  Testament  as  in  the  New.  Of  that,  we  can 
find  evidence  in  the  first  chapter  of  Genesis: 
"  Let  us  make  man  in  our  image,  after  our  like- 
ness." "  So  God  created  man  in  his  own 
image,  in  the  image  of  God  created  he  him  ; 
male  and  female  created  he  them." 


'•WmBcr. 


a  on,    THE    AU.    t.\  AU.. 


VK 


liou  by 
I  every 
opePfi- 
diwork 
si)ecch, 

is  that 
chang- 
t;  that 
in  all 
ncncss, 

lit  that 
)th  Old 
te  this 
3wever, 
duality 
t  in  the 
we  can 
rcnesis: 
ur  like- 
lis  own 
e  him  ; 


It  is  well  for  us  t<j  remember  that  there  is 
just  as  truly  the  Mother-God  as  the  Kathcr- 
God.  We  see  the  duality  clearly,  but  it  has 
not  in  auy  way  interfered  with  unity.  Male 
and  female  are  not  images  of  God,  but  image 
of  God.  In  the  next  cha[)ter  the  trinity  is  made 
clear.  God's  breathing  into  man  the  breath 
of  life,  imparting  of  His  own  life  and  intelli- 
gence to  man.  God  becoming  manifest  in  man 
constitutes  the  trinity,  and  man  gives  evidence 
first  of  unity,  and  yet  as  truly  of  trinity ;  one 
man  embracing  body,  soul,  and  spirit. 

In  order  not  to  be  misunderstood  as  regards 
the  question  of  trinity,  let  me  ex[)lain  more 
fully.  Throughout  nature  we  find  the  male  and 
female  principles  in  all  things.  The  union  of 
these  two  principles  generates  the  seed  or  the 
child.  The  two  principles  arc  continually  be- 
getting the  third.  These  three  principles  we 
find,  and  no  more. 

We  are  told  very  plainly  that  man  was  cre- 
ated in  the  image,  in  the  likeness  of  God.  A 
few  words  in  reference  to  that  image.  The- 
ology will  tell  you  that  it  is  true  that  originally 


\ 


f1 


IM 


aon,     TlfE    AU.    IN    ALL. 


man  was  image  of  his  Creator,  but  that  he  lost 
it  through  the  fall.  Theology  says  that  which 
is  not  true  when  it  takes  that  position.  What 
God  has  written  into  the  soul,  man  can  neither 
add  to  nor  take  from.  We  pos.sess  no  such 
power.  That  image  exists  in  every  soul  as 
truly  and  surely  as  it  did  in  the  Adam.  The 
light  shincth  in  the  darkness,  but  the  darkness 
comprehends  it  not.  What  likeness  does  the 
seed  bear  to  the  plant  or  tree  ?  None  that  we 
can  see.  It  is  only  a  little,  insignificant,  black 
seed,  and  yet,  in  the  soul  of  the  seed,  I  use  the 
term  soul  advisedly — every  living,  moving  thing 
is  possessed  of  soul  life — in  the  soul  of  the  seed 
is  contained  the  perfect  image  and  likeness  of 
the  parent  plant  or  tree.  That  image  has  not 
as  yet  made  itself  manifest,  but  is  that  any 
reason  why  we  should  deny  it  away  ?  No,  in 
the  unfolding,  it  will  first  disclose  one  phase, 
then  another,  and  so  on,  until  at  last,  in  its 
fullness,  we  see  the  perfect  image  of  the  father- 
mother  plant  or  tree. 

The  Scriptures  continually  refer  to  men  as 
being  sons  of  God.     In  the  highest  and  truest 


aon,    THK   ALL    AV  ALL, 


tM 


sense  of  the  word,  there  is  but  one  son  of  God; 
but  one  universal  Christ;  and  the  apostle  seeing 
this,  exclaims,  "There  is  neither  Jew  nor  (ireek, 
there  is  neither  bond  nor  free,  there  is  neither 
male  nor  female :  for  ye  are  all  one  in  Christ 
Jesus." 

When  man  unfolds  to  the  Christ  spirit  that 
is  latent  even  now  within  his  soul,  he  will  have 
knovvledj^e  that  it  is  this  Christ  spirit  that  is 
latent  in  all  souls;  that  this  is  the  son  of  the 
Father  and  Mother  God;  the  universal  Christ 
that  constitutes  the  third  principle  of  the  one 
God. 

liut  before  this  can  be  realizcil,  the  thoui^ht 
of  personality  must  disappear.  The  Christ  sjjirit 
is  not  and  never  has  been  personal.  It  tran- 
scends all  personality;  it  is  universal.  It  is  the 
Father-Mother-God  becoming  manifest  in  all 
souls.  It  is  humanity  disappearing;  before  divin- 
ity. Jesus  said,  He  called  them  <;ods  unto 
whom  the  word  of  God  came.  There  is  but  one 
mind  in  the  universe ;  there  is  but  one  will,  and 
when  we  realize  this,  then  will  that  mind  and 
will  reign  supreme  in  our  lives.     Then,  and  then 


r- 


■p«|i««« 


no 


aop,  WF.  Art  f.v  Alt.. 


only,  lias  the  Christ  within  us  arisen  froni  the 
dead.  Wc  are  al)lc  tian  to  discern  that  li^'ht 
which  is  to  cnlit;l>tcn  every  soul  that  comcth 
into  the  world;  our  wills  having,'  become  one 
with  the  divine  will,  and  the  mind  of  riml  now 
actintj  within  us  to  will  ami  to  do. 

This  constituted  the  difference  between  Jesus 
and  all  other  men.  of  whom  a  New  Testament 
writer  declares,  "  Who  is  the  ima},'c  of  the  invis- 
ible God,  the  first  born  of  ever)'  creature."  Ho 
alont  has  made  manifest  the  true  imaye  of  God. 
His  scllhood  was  lost,  his  Godhood  found. 
God's  thoughts  conccrninfT  man  stood  revealed ; 
His  word  had  become  manifest  in  the  flesh. 
"And  of  his  fulness  have  all  we  received,  and 
grace  for  grace." 

Why  are  wc  blind  to  our  birthright  ?  Why 
close  our  eyes  to  the  light?  Why  grope  in  the 
darkness?  The  answer  is  the  same  as  of  old. 
The  animal  man  loves  darkness  better  than  he 
does  light,  realizing  that  when  he  comes  to  the 
light  the  lower  must  die,  be  crucified,  that  the 
hitrhcr  mav  become  manifest.  And  so  Christ  is 
in  the  grave  to  some,  and  in  the  distant  heaven 


I 


i 


1 


ao/i.    Till    ALL    /.v    All. 


m 


i 


ti»  othors.  "But  the  rl^'lUeouincss  which  is  of 
fiith  spcakcth  on  this  wise,  Say  not  in  thine 
heart,  VVlio  shall  ascend  into  heaven?  (that  i«, 
to  l)rinjj  Christ  down  from  above:)  Or,  who 
Hhall  descend  into  the  deep?  (that  is,  to  faring 
up  Christ  a^ain  from  the  dead.)  lUit  what 
saith  it?  The  word  is  ni^h  thcc,  even  in  thy 
mouth,  and  in  thy  heart;  that  is,  the  word  of 
faith,  whicli  wc  preach."  Yes,  the  word  is 
ni^di  unto  us,  even  in  our  hearts.  God  put 
that  word  there  to  enlij^hten  our  way,  but  wc 
seek  it  where  it  can  not  be  fountl.  In  the  un- 
folding', however,  a  time  must  come  when  we 
will  surely  know  that,  "  Me  who  is  joined  unto 
the  Lord  is  one  spirit;"  that,  "Ye  arc  the  body 
of  Christ,  and  members  in  particular." 

But  you  ask,  "  Of  what  practical  use  is  this 
knowledge  of  our  true  relationship  to  God,  in 
the  present  time?"  It  is  of  the  utmost  impor- 
tance. It  will  lead  us  out  of  the  darkness  of 
material  things  into  the  lijjht  and  life  of  the 
spiritual.  It  will  brinj^  to  us  the  knowlcd},'c 
that,  "It  is  the  Spirit  that  (luickeneth;  the  flesh 
profiteth  nothing'."     It  will  briny  joy  and  peace 


% 


■\\ 


.f 


til 


r,(»/).    Tin    All.  /v  .1/./.. 


wIhh-  now  only  h  imiw  ami  iinrrst  rcl^;n. 
It  will  liriiin;  imitu.il  iiLlpfulncHH  to  otic  an 
other.  It  will  hriiu;  .t  rtali/ation  of  tlu-  h.ir 
niony  that  exists  and  has  evt  r  txistt'«l  in  all 
thin^;s.  It  will  <|iiitkcn  ami  renew  the  lioily, 
so  that  the  nij;htn>are  of  sickness  and  ilinease 
can  never  fill  the  mind  with  fear.  That  peace 
and  love  of  (iod  which  is  now  hryonti  the 
hiiinaii  lln^lersta^din^^  will  then  make  itself  evi- 
dent to  «IH  throu^,di  llie  spiritual  faculties  of  the 
joul  which  now  lie  dormant  and  unused.  Shall 
wc  seek  to  unfold  to  tin;  hi^;her  wisdom,  to  the 
spiritual  imderstaiuliiii,',  or  shall  we  drift  help 
Icssly  and  hopelessly  alon^j  the  tide  of  time?  It 
is  a  (piestion  that  each  and  all  must  settle  for 
themselves.  Il  is  one  fraui.;ht  with  far  greater 
importance  than  any,  or  all  things. 

"J?eho!.d,  I  stand  at  the  door  and  knock." 
Thv  C.hri'.t  is  callinir  now.  Wil!  we  awaken  from 
the  akcp  of  material  things  to  a  knowledge  of 
heavenly  ones,  and  lose  our  selfhood  in  God- 
hood,  thus  becoming  perfect  in  the  one? 


CHAI'TliH   IX. 


i|  ! 


Till'.    .SUKIT  «»l    CIIMIvriAMTV. 

TkWt  t»  no  •i'lth'    Tt»:  •lusi  w*  irr^'l 
MbII  chotu'.i:  li*ii«iith  ill'  %iimm«r  >how«M, 

T<»  Kol'Ifii  Kraiii,  '>r  rintll'W  (rull, 
Or  r«inliow  tintfl  lloM'eM, 

An>l  Rvcr  nrAf  ti<>,  th'iU|{h  unk«*n, 

'Ih*!  'I"iir  imiii'irlil  njiirils  Ireii'l, 
i-'or  ill  iliK  boun<lli!<>>  univcrM 

/,  /i//— .iheri!  i»  no  •\iw\.—/er't  /.yllon, 

lor  eh«  l»w  of  ih«  Spirit  o(  lift  m  ChrUi  J«iu«  h«th 
mail*  »«  fr««  from  l!i«  l»w  of  »ln  »ml  -IciUh.— Kointn^  »iil.,  9. 

pvOKS  si)iritu.il  science  liirmoni/c  with  the 
t(Mciiint;s  of  Jchuh  ami  his  apostles? 
Spiritual  science  believes  in  a  Christianity  that 
bc^jins  in  the  spirit  ami  finds  outward  expres- 
sion on  the:  bf)cly.  In  other  words,  we  claim  if 
a  man  is  a  true  follower  of  Jesus  of  Na/ar<.th, 
he  will  express  holiness  of  mind  and  wholeness 
of  body;  there  can  be  no  separation  between 
the  two,  so  long  as  the  soul  continues  to  use 
this  body.  Hut  does  this  a<jree  with  the  teach- 
ings of  the  New  Testament;*     In  Romans  xii., 

m 


it  ': 


114 


THE  SPTKIT  or  CnRrSTrANrTV. 


1-2,  wc  find:  "I  beseech  you  therefore,  breth- 
ren, by  the  mercies  of  God,  that  ye  present 
your  bodies  a  living,'  sacrifice,  holy,  acceptable 
unto  God,  which  is  your  reasonable  service. 

"And  be  not  conformed  to  this  world:  but 
be  ye  transformed  by  the  renewing  of  your 
mind,  that  ye  may  prove  what  is  that  good,  and 
acceptable,  and  perfect  will  of  God."  Is  a  sick 
or  diseased  body  a  holy  or  acceptable  offering 
unto  God  ?  Yet  the  apostle  tells  us  that  it  is 
only  a  reasonable  service  to  present  our  bodies 
holy  unto  God — the  words  holy  and  whole 
have  exactly  the  same  meaning.  And  how 
keep  the  body  whole  ?  We  are  told,  "  By  the 
renewing  of  your  mind."  The  renewing  of  the 
mind,  however,  comes  not  through  following 
after  the  things  of  this  world.  "  It  is  the  Spirit- 
that  quickeneth;  the  flesh  profiteth  nothing." 
Jesus  said  to  his  disciples,  "  The  words  that  I 
speak  unto  you,  they  are  Spirit,  and  they  are 
life."  What  are  words?  Words  are  but  the 
symbols  of  thought;  it  is  the  thought,  as  it 
comes  from  the  eternal  source,  that  is  spirit 
and  life. 


:W 


I 
I 


i^ 


r 


TIIF.    SPIRIT  OF    CHRISTIANITY, 


lis 


. 


> 


Has  this  anything  to  do  with  our  bodies? 
Everything.      Man  as   image    and    likeness   of 
God,  when  in  harmony  with  the  source  of  his 
being,  reflects  God's  will  and  is  as  inLeparable 
from  the  One   as   thought  is   from   the   mind. 
To   illustrate,  let  us    say  that  the    mind   of 
man   generates  thought;    the  mind  is  not  the 
thought,  neither  is  the  thought  the  mind,  and 
yet  they  are  inseparable ;  they  stand  in  relation 
as  cause  and  effect.     A  little  further  on  we  find 
that  every  thought  has  its  mental  picture.  Every 
thought  we  think,  pictures  itself  in  the  mind. 
And  again,  we  find  that  thought  is  not  the  pic- 
ture, neither  the  picture  the  thought,  yet  they 
are  inseparable.     Thus  we  see  thought  becom- 
ing cause,  and  the  picture  or  ideal,  effect.     Still 
further,   every   picture   or    ideal   must    express 
itself,  so  our  every  thought  finds  its  expression 
on  our  bodies,  and  there  is  no  possible  way  of 
avoiding  it.     If  our  minds  are  receptive  to  the 
spirit  of  truth,  then  will  the  truth  find  expres- 
sion on  the  body  to  make  it  whole. 

On  a  clear  night,  how  perfect  is  the  feflection 
of  the  moon  and  stars  on  a  calm  sheet  of  water. 


\ 


j 


'i 


iBBnafriilTT^'^''''^^*^'^'"'^^^' fii  ■'^''^T?-'--^^^''^'iir>-rrri^nffl^^ 


■ 


lie 


THR  spmrr  of  christianitv. 


But  a  breeze  disturbs  the  stillness  of  the  water 
and  the  reflection  is  gone.  The  stars  are  still 
shinini.^  in  the  heavens,  but  they  are  no  longer 
mirrored  on  the  face  of  the  deep.  So  is  it  with 
man.  When  he  puts  his  sole  trust  in  the 
Infinite  and  Internal  One,  his  mind  being  in  a 
calm,  peaceful  state,  he  reflects  the  Divine  will. 
But  when  man's  mind  is  disturbed  by  the  breeze 
of  adversity  or  sorrow,  he  no  longer  mirrors  the 
perfect  will  of  God;  God's  love  still  overshadows 
him,  but  man  does  not  sec  its  expression. 

Every  thought  viust  and  does  express  itself 
on  the  body.  Thoughts  of  purity  and  truth 
produce  health.  All  thought  emanating  solely 
from  the  carnal  desires  produces  sickness  and 
disease.  All  the  evil  that  comes  to  us  comes 
simply  as  the  fruit  of  wrong  thought. 

A  great  many  people  take  issue  with 
spiritual  scientists  because  they  make  so  little 
of  the  body ;  but  do  they  make  less  of  the  body 
than  some  of  the  New  Testament  writers  ? 
Paul  says :  "  For  I  know  that  in  me  (that  is, 
in  my  flesh)  dwelleth  no  good  thing."  "  For 
the  mind  of  the  flesh  is  death,  but  the  mind  of 


i 


■"\ 


'.tl 


THE    SPIRIT    OF   CHRISTIANITY. 


IW 


% 


the  Spirit  is  life  and  peace."  "  They  that  are  in 
the  flesh  can  not  please  God."  "Therefore, 
brethren,  we  arc  debtors  not  to  the  flesh,  to 
live  after  the  flesh.  For  if  ye  live  after  the  flesh, 
ye  shall  die ;  but  if  ye  through  the  Spirit  do 
mortify  the  deeds  of  the  body,  ye  shall  live." 

The  teachings  of  Jesus  and  his  apostles  can 

not  be   misconstrued   as   regards  these  things. 

They  stand  out  with  such  clearness  and  fullness, 

none  can  fail  to  get  their  import.     Jesus  taught, 

from  first  to  last,  that  man  is  a  spiritual  being, 

endowed  with  spiritual  gifts,  and   his  salvation 

consists  in  his  coming  into  ..  full  recognition  of 

the  fact  that  he  is  a  spiritual  and  not  a  material 

being ;  he  is  not  indebted  to  the  body  for  any 

good  thing,  but  the  body  is  ever  debtor  to  the 

spirit.     Then  why  should  we  lay  stress  on  the 

body?      It  is  the  Spirit   that  quickeneth,  and, 

"  Man   shall    not  live  by  bread  alone,  but    by 

every  word  that  proceedeth  out  of  the  mouth 

of  God." 

The  majority  of  people  believe  that  Jesus 
came  to  found  a  new  religion;  to  give  new 
creeds  and  doctrines  to  the  world.     What  does 


I 


f 


ijLiriiiif 


iinrmj  I 


^JilWiMtttilt" 


^— ">**t*!^    'ii*SQllii^^ 


118 


TltE    SPIRIT   or   ClfKISTrA.S'ITy. 


Jesus  say?  In  the  fourth  chapter  of  Luke,  we 
find  him  declaring,  "The  Spirit  of  the  Lord  is 
upor  me,  because  he  hath  anointed  me  to 
preach  the  gospel  to  the  poor;  he  hath  sent 
me  to  heal  the  brokenhearted,  to  preach  deliv- 
erance to  the  captives,  and  recovering  of  sight 
to  the  blind,  to  set  at  liberty  them  that  are 
bruised, 

"To  proclaim  the  acceptable  year  of  the 

Lord." 

Spiritual  scientists  believe  that  the  mission 
of  Jesus  the  Christ  was  just  what  he  said  it  was. 
He  was  to  preach  the  gospel  to  the  poor. 
Strictly  speaking,  this  may  not  mean  those  that 
are  poor  in  worldly  goods  only,  but  all  who  feel 
their  own  unworthiness  and  who  have  a  desire 
to  attain  to  higher  things.  We  might  say  they 
were  poor  in  spirit,  hungering  and  thirsting  after 
righteousness.  To  such,  Jesus  was  to  preach 
the  gospel  of  life  and  truth. 

Still  further  we  read,  "  He  hath  sent  me  to 
heal  the  brokenhearted."  Truly  his  mission 
was  a  blessed  one,  and  one  that  rises  far  above 
any  whose  only  aim  was  to  give  a  new  religion 


,aatea»i^*S^»^*^*-''--'-^'"^-Si«P 


I 


li 


THE    SPIRIT    OF   CHRlSTlAyiTV. 


m 


or  an  ethical  code  to  the  world.  "To  heal  the 
brokenhearted,"  how  deep  these  words  sink  into 
the  soul.  Is  it  any  wonder  that  men  love  Jesus? 
Is  it  surprising  that  we  cherish  his  words  and 
deeds,  when  we  see  the  loving  compassion  he 
entertains  for  all  ?  The  wretched,  the  sorrowing 
and  the  brokenhearted  have  found,  and  will  ever 
find,  comfort  in  his  words  and  example.  Jesus  was 
so  permeated  with  the  Spirit  of  love,  the  mere 
personality  was  completely  overshadowed ;  that 
is  why  he  spoke  as  never  man  spake  before  or 
since.  He  says,  "  I  speak  not  of  myself:  but  the 
Father  that  dwclleth  in  me,  hedoeth  the  -Arorks." 
Besides  healing  the  brokenhearted,  he  was 
to  set  the  captives  free.  Who  were  the  captives 
he  was  to  be  instrumental  in  freeing  ?  To-day 
we  find  the  same  kind  of  captives  that  existed  in 
his  day.  Riches,  worldly  honors,  ambition  to 
excel,  and  the  desire  to  win  the  plaudits  of  men, 
carry  many  captive  to-day  as  they  did  long  ago. 
Jesus  was  to  free  the  captives ;  he  would  release 
the  men  whom  riches  held  in  captivity,  by  point- 
ing to  the  kingdom  within,  which  would  bring 
them  more  abundant  riches;  riches  that  could  not 


i  i 


1 


— Ill L  -iiiJ^L 


witfmm»SiMmitfmmM»aiB 


>* 


I 


120 


THE    SPIRIT   OF   CHRISTIANITY. 


i 


take  wings  and  fly  away,  but  would  last  eternally. 
He  would  show  the  men  held  captive  by  worldly 
honors,  that  honors  conferred  on  them  from  on 
\i\^\\  were  the  only  lasting  and  true  ones.  He 
would  teach,  the  plaudits  of  men  are  but  vanity; 
and  that  the  approval  of  God  is  far  more  to  be 
desired.  Jesus,  both  by  word  and  example,  set 
the  captive  free. 

The  recovering  of  sight  to  the  blind  was  also 
a  part  of  his  mission.     Men's  eyes  were  blinded 
from  looking  so  long  into  the  shadow.    Spiritual 
sight  was  never  given  man  to  peer  into  the 
shadows,  but  that  he  might  look  up  to  the  very 
hills  from  whence  cometh  his  salvation.     Look- 
ing heavenward,  man  loses  sight  of  all  the  un- 
real; death  is  not  even  a  shadow.     He  sees  and 
knows  nothing  save  that  the  great  realities,  Life, 
Love,  and  Truth,  are  all  and  in  all.     But  men 
have  ever  seemed  more  prone  to  dwell  in  dark- 
ness than  in  the  light.     Shadow  has  seemed  to 
contain  more  than  substance;  thus  they  became 
blinded— they  had  no  need  of  sight.    So  Jesus 
came  to  show  them   that  even   though    they 
were  blind,  their  eyes   might  yet  be  opened ; 


•ioim^m^ 


•■Pi 


» 


1 


THE   smut"  (Rf  W/HSTIANTTY. 


in 


the  sight  that  had  been  dimmed  might  yet  see 
clearly. 

And  he  set  at  liberty  the  bruised.  Who 
were  the  bruised?  The  bruised  were  they  who 
were  going  to  their  temples  and  synagogues 
asking  for  bread,  and  their  priests  and  Levitcs 
were  giving  them  stones;  were  feeding  them 
on  that  which  could  never  satisfy  the  hun- 
gry soul.  The  soul  can  never  rest  content 
on  the  things  of  this  world.  Creed,  form,  and 
ostentation  may  satisfy  the  outer  man,  but  never 
the  inner,  and  the  man  or  woman  who  is  in  any 
way  bound  down  to  them  will  be  bruised;  is  a 
captive  in  the  fullest  sense  of  the  word.  The 
truth  alone  can  set  the  weary  captive  free, 

Jesus  came  also,  "  To  preach  the  acceptable 
year  of  the  Lord."  He  taught  the  people  that 
God  was  not  to  be  sought  after  at  certain  times 
or  seasons;  that  it  was  not  required  to  wait 
seven  years  before  the  year  of  rest  should  come; 
that  even  then  was  the  day  of  salvation;  even 
then  was  the  acceptable  year  of  the  Lord. 

Jesus  of  Nazareth  points  out  the  way.  He 
preaches  the  gospel  of  deliverance,  but  the  deliv- 


tm 


'"■'  I  .■.^"jfj",u'..iij'jgiiiiai.'jii." 


^m-^ 


ut 


THE   SPIRIT  OF   CHKlSTrASlTV. 


W 


ercr  is  within.  Many  would  h:we  us  fall  down 
and  worship  the  man  Jesus;  they  tell  us  it  is 
through  the  shedding  of  his  material  blood  that 
we  are  to  be  saved.  But  vain  is  this  worship. 
The  Christ  within  alone  can  save;   alone  can 

set  us  free. 

In  this  mission  of  Jesus,  as  he  has  set  it  forth, 
we  see  nothing  of  what  might  be  called  doc- 
trinal; we  sec  no  creeds  set  forth,  no  particular 
forms  enjoined   on   the   people.      The   religion 
Jesus  taught  was  far  more  practical  than  theoret- 
ical.     And  so  with  spiritual  scientists.     Setting 
aside  all   forms,  creeds,  and    doctrinal  views, 
they  preach   the    gospel    of   glad   tidings,  the 
healing  of  the  sick  and  the  recovering  of  sight 
to  the  blind.    Spiritual   scientists  bring  to  the 
people  no  new  law  nor  doctrine;  they  are  heal- 
ing the  sick  and  they  are  teaching  and  preach- 
ing a  gospel  of  glad  tidings,  not  a  cold,  dead 

theology. 

It  is  true,  I  am  free  to  admit,  that  we  do  not 
conform  to  the  outward  forms  of  religion  as 
taught  by  the  churches.  We  would  have  a 
religion  devoid  of  formalism  and  ostentatious 


THK   SnUIT  OF  CHmSTIASlTY, 


show.  What  the  world  needs  to-day  is  plain, 
practical  Christianity.  Theories  may  be  j^rand 
and  true,  but  of  what  avail  arc  they  when  not 
put  to  some  practical  use?  Do  you  suppose  for 
one  instant  that  the  teachings  of  Jesus  would 
have  made  a  lastinj^  impression  on  the  world  if 
he  in  any  way  had  failed  to  live  as  he  taught 
others  to  live? 

We  find  people  to-day,  who  talk  about  that 
wonderful  sermon  on  the  mount,  and  the  good 
it  has  accomplished,  yet  they  are  very  far  from 
adopting  and  putting  into  practical  use  the  great 
principles  contained  therein.  In  reality,  the  ser- 
mon on  the  mount  might  as  well  never  have 
been  delivered,  so  far  as  they  get  any  real  or 
lasting  good  from  it.  Of  what  earthly  use  are 
all  the  philosophies  and  religions  of  the  world, 
if  not  lived  up  to?  "Be  not  deceived;  God  is 
not  mocked."  We  may  deceive  men  with  our 
outward  professions  of  religion;  we  may  observe 
every  rite  and  form;  we  may  talk  like  angels  of 
light,  but  God  knows  the  thoughts  and  motives 
of  the  heart.  He  judges  our  every  thought;  to 
Him  we  render  our  account,  and  we  shall  find 


\\ 


\ 


\ 


"•^v 


m 


TIIH    SPIRIT    ()/••    CHRISriAMTV. 


■fr 


that  mere  pretention  is  not  the  coin  current  in 
God's  realm. 

Spiritual  scientists  say.  All  is  nood ;  there  is 
no  evil.     Is  this  contrary  to  the  teachinf,'s  of  the 
Bible?     I  think  not.     In  the  first  place  we  are 
distinctly  informed  that  all  God  created  is  good; 
in  the  second  place,  we  are  told  that  we  can 
neither  add  to  nor  take  from;  and  lastly,  that 
God  alone  can  create.     The  Scriptures  proclaim 
in  no  uncertain  way  the  Omnipresence  and  Om- 
nipotence of  God ;  that  God  is  in  all,  throuj^'h 
all,  and  above  all.     Does  God  in  some  mysteri- 
ous way  divide  this  Omnipresence  and  Omnipo- 
tence with  a  power  that  works  for  evil?     We 
say  no,  but  that  all  the  seeming  evil  and  discord 
in  the  world   arises   from   lack  of  knowledge; 
arises  from  spiritual  and  moral  darkness.     Jesus 
repeatedly  refers  to  evil  as  darkness.     Wc  know 
darkness  is  nothing,  but  lij^ht  is  a  great  reality; 
one  is  the  seeming,  the  other  the  real. 

When  we  realize  the  union  existing  between 
God  and  man,  evil  as  an  entity  will  cease  to  be. 
To  the  pure  in  heart  all  things  will  become 
pure.    Evil  is  but  the  perverted  use  or  the  mis- 


TttR    srtKlT  or  CHHfSTrAStTV. 


m 


placement  of  good.  All  things  arc  goo^ ;  *« 
can  use  or  abuse.  When  we  put  everything  to 
its  ri^;htful  use,  we  have  harmony,  but  no  mat- 
ter how  Rood  a  thinjj  may  be,  if  put  to  a  wronjj 
use,  discord  is  the  result.  Spiritual  scientists 
stand  firmly  on  this  pl.itform :  God  is  Omnipo- 
tent and  Omnipresent.  There  is  unity  in  all. 
All  is  good. 


i 


I 


' 


A  VISION  OF  T.TGHT. 


:ll 


"  Ttar*  )>t|;innlng  lo  t<«, 
I>«rp  It*  lli«  olrep  nf  th«  fit 
Whtn  tlie  sl«r»  their  facM  glut 
In  it«  blue  tritnqiiility; 
llcnrlii  of  men  upon  earih, 
Krutii  the  firnt  In  tha  leconil  birth, 
To  re»l  a»  the  wild  wittert  re»t 
With  the  colors  of  Heaven  on  their  hrewt*." 

Light  o(  the  World,  Hm  KnwiN  Arnold. 

IT  WAS  NIGHT,  I  sat  alone  in  my  study. 
Alone,  did  I  say?  No,  not  alone,  for  surely 
some  other  presence  was  there — a  presence  that 
seemed  to  pervade  me.  It  was  within,  yet 
without;  still,  it  was  not  I.  Then  from  my 
heart  I  cried  out,  "O  Lord,  thoo  who  art  the 
fjreat  giver  of  wisdom,  give  unto  me  so  that  I 
may  speak  unto  thy  children,  my  brethren,  and 
point  out  to  them  the  way  that  leads  to  life 
everlasting."  While  thus  my  thoughts  were 
tending  upward  my  eyes  were  opened  and  lo, 
an  old  man  stood  by  my  side.  Can  I  by  mere 
words  describe?  Ah,  no.  Tall  and  stately, 
kingly  in   presence ;  a  smile,  which   expressed 


A    VUMt  W  U9Wr, 


MO^lMion,  Hynipathy,  love,  li>  hted  up  a  face 
mich  »«  I  have  never  beheld  on  mortal.  A 
■trance  feeling;  took  poBHcsnion  of  me ;  my  own 
Noul  neemr<l  filled  with  a  boundlesn  love— love 
for  all  mankind.  All  the  trials  and  anxieties  (»f 
life  were  ^ux\g  ;  my  mind  was  at  rcat— a  rent 
•uch  as  I  hid  never  known. 

Then  I  heard  a  voice  saying .  "  My  peice 
1  give  unto  you."  "  Father."  I  laid,  addressing 
the  aged  visitor,  "I  thank  thee  for  thy  I'racious 
words,  for  they  bring  to  me  the  b'est  assurance 
that  thou  art  a  messenger  from  on  high." 
"Call  me  not  father,"  said  my  visitdi,  "neither 
thank  me,  for  the  voice  that  spake  into  the« 
was  not  mine.  Hut  surely  thou  hast  heard  the 
voice  of  the  Highest  speaking  to  thc<;  from 
within.  Thou  seekcst  wisdom ;  know  this,  that 
il  thou  would  but  open  the  windows  of  thy 
soul,  ihe  li;,'ht  of  truth  would  illumine  thy  way. 
If  with  thine  eyes  thou  might  behold  the  Sun 
of  righteousness,  then  would  thou  attain  unto 
thy  birthright.  All  men  are  children  of  the 
Highest,  but  surely  the  child  must  hear  his 
Father's   voice  speaking   unto  him  before  the 


■I 


\' 


,m.'...':i"^.L}\>::ri.". 


128 


A    VISION   OF  LIGHT, 


A 


.f 


llii 


child  can  realize  the  relationship.  All  men  are 
brothers,  but  how  few  there  are  who  know  this 
of  a  verity?"  "Then,"  said  I,  "tell  me  why 
this  is  so.  Surely  it  is  the  great  Father's  will 
that  all  should  know  and  love  Him,  that  all  of 
His  children  should  dwell  in  unity.  Why  is  it 
that  we  dwell  in  darkness  and  not  in  light? 
Why  are  we  ever  in  a  state  of  discord  instead  of 
harmony  ?  Is  there  no  escape ;  is  there  no  way 
that  leads  to  a  haven  of  rest  where  each  and 
every  child  of  the  eternal  Father  may  know  and 
be  known  of  Him,  where  all  mankind  may  dwell 
in  unity  and  love,  knowing  of  a  very  truth  that 
God  is  father  of  all,  thus  realizing  to  the  very 
fullest  degree  that  all  are  brothers?" 

This  I  said  very  impetuously,  for  my  heart 
seemed  very  full,  and  the  words  came  rapidly. 
Very  slowly  spake  my  companion.  "  Listen,"  he 
said,  "  and  give  heed.  Look  towards  the  heav- 
ens and  tell  me  what  thou  seest."  Turning  my 
eyes  upwards  I  beheld  many  men,  women  and 
children  clothed  in  pure  white.  All  seemed  to 
be  surrounded  by  a  light  that  was  indescribable. 
Although  they  appeared  to  be  a  great  distance 


A     VISION    OF  LIGHT. 


199 


away,  yet  I  could  see  them  plainly,  and  though 
I  could  not  hear  them  speak,  still  somehow  I 
knew  that  there  existed  among  them  a  state  of 
perfect  harmony  and  unity  of  purpose.  All 
were  looking  up  as  if  trying  to  see  something 
that  was  beyond,  and  then  I  observed  that  they 
were  looking  in  the  direction  from  whence  came 
the  light.  All  seemed  to  be  supremely  happy; 
peace  and  tranquility  were  depicted  upon  every 

face. 

While  I  wondered  what  this  vision  might 
mean,  for  this  I  was  conscious  it  was,  my  com- 
panion, whom  I  had  entirely  forgotten,  spake 
unto  me  again,  "Brother,  brother,  look  down 
and  tell  me  what  thou  seest."  "All  is  so  dark," 
I  said,  "I  can  not  see;"  but  even  as  I  spake  I 
began  to  distinguish  objects  moving  about,  and 
soon  I  was  able  to  see  men,  women  and  children 
hurrying  to  and  fro.  All  seemed  confusion;  all 
were  in  search  of  something.  Then  I  began  to 
reason  as  to  what  this  could  mean  when  my 
companion  said,  "They  too  are  in  search  of 
light." 

At  this  I  wondered  greatly,  for  their  heads 


t. 


W.,lk*I«P 


^ 


Jlk       _ 


IW 


A     VISION    OF    LIGHT. 


tM 


were  bent  towards  the  earth.  Then  said  I,  "If 
they  seek  the  light  why  do  they  not  look  up- 
ward from  whence  cometh  the  light  ?"  "  Alas," 
said  he,  "  they  know  not ;  they  deem  it  to  be  in 
the  bowels  of  the  earth,  and  believing  this  to  be 
so,  why  should  they  look  upward  ?"  "  Rut," 
said  I,  "is  there  none  who  have  made  the  dis- 
covery that  the  light  is  not  to  be  found  there, 
and  who  have  sought  it  above  ?  '  He  answered, 
"  Yes,  many."  "  Then,"  said  I,  "  how  is  it  that 
they  have  not  told  their  brethren  where  the  light 
is  to  be  found?"  He  answered,  "They  have 
told  them."  "Then  why  do  they  not  see?"  I 
queried.  And  he,  answering  me,  said,  "  They 
can  not  see  until  the  lamp  is  lighted  within  their 
own  souls."  And  I  looked  upward  again  and  I 
perceived  that  there  was  not  one  in  all  the  great 
throng  but  what  seemed  to  emit  light  from  his 
own  being.  At  this  I  was  greatly  surprised,  and 
turning  to  my  companion,  said,  "  I  pray  thee 
explain  to  me  what  these  things  mean."  Then 
said  he,  "  The  people  whom  thou  seest  going  to 
and  fro  on  the  earth  with  heads  bent  downward 
are  those  who    seek    happiness    through    the 


i  : 


/I      y/S/O.V    OF   LIGHT. 


181 


shadow  of  things.  Some  believe  that  if  they 
can  but  obtain  riches  this  happiness  may  be  se- 
cured. Others  think  that  if  they  can  but  receive 
the  honors  of  the  world,  there  is  nothing 
more  to  be  desired.  Look  closely  and  observe 
this  company,"  said  my  companion,  pointing  out 
a  little  band  who  seemed  more  bent  than  the 
others.  "  These  people,"  he  said,  "  are  what  the 
world  terms  scholars.  They  have  spent  their 
years  digging  down  deep  into  the  earth  to  find 
the  solution  of  life ;  the  result  has  been  to  drag 
them  down  more  than  others.  Here  again  is 
another  band.  They  run  about  and  might  seem 
to  be  happy,  but  you  see  the  darkness  settles 
about  them  more  densely  perhaps  than  about 
any  of  the  others.  These  are  they  who  delight 
in  sensual  things  ;  who  care  more  for  gratifying 
their  own  passions  than  all  else." 

"  But  what  means  this  ?"  I  queried,  "  there  is 
a  man  who  seems  to  be  looking  towards  the 
light,  and  I  see  that  he  holds  a  light,  and  with 
his  other  hand  points  upward."  "  He,"  said  my 
companion,  "  is  one  who  will  shortly  join  the 
throng  that  thou   hast  seen   above.      He   has 


132 


A     I'/SfO.V    OF   LIGHT. 


made  the  discovery  that  light  must  first  be 
found  within  himself;  he  has  found  there  the 
light  which  is  to  enlighten  every  man  that  com- 
eth  into  the  world;  his  eyes  have  been  opened 
so  that  he  can  discern  the  greater  light  that  is 
beyond,  and  he  tarries  for  a  brief  space  of  time, 
trying  to  show  those  around,  the  light,  he  now 
knows  to  be  in  their  own  being.  He  points  the 
way,  but  they  will  have  none  of  it ;  his  light 
shines  on  their  darkness,  but  they  comprehend 

it  not." 

"  See,"  I  said,  "  what  means  this  ?"  for  a 
great  body  of  people  had  gathered  together  and 
were  bowing  before  a  golden  image.  And  he 
said  :  "  This  is  the  light  that  they  found  in  the 
lowest  parts  of  the  earth;  men  call  it  gold." 
And  I  noticed  that  the  multitude  bowed  on 
their  faces  in  front  of  the  golden  image,  ind 
while  I  looked  a  cloud  settled  down  upon  them 
and  I  saw  them  no  more. 

Then  I  looked  in  another  direction  and  I 
saw  great  multitudes  going  into  a  vast  temple, 
the  windows  of  which  were  of  glass  of  many 
colors;  and  power  was  given  me  to  see  within. 


I 


A     VISrON    OF  UCHT. 


133 


1  perceived  that  the  windows  shut  out  the  hght 
from  above,  so  much  so  that  the  temple  had  to 
be  Hghtcd  within.  I  could  see  that  the  people 
went  through  many  forms,  and  that  they  bowed 
themselves  to  the  earth  many  times.  I  looked 
long  and  earnestly,  but  could  discern  no  other 
light  save  the  Hght  of  the  candles  which  lighted 
the  temple.  And  I  said  to  my  companion, 
"  What  means  this  ?"  He  replied,  "  This  body 
of  people  do  homage  to  forms,  symbols  and 
personalities;  no  light  can  be  found  in  any  of 
these  things." 

"  How  can  the  light  be  found  ?"  said  I;  and 
he,  answering,  said,  "  Look  within,  for  there 
alone  can  the  light  be  first  discerned.  Ye  are 
the  temple  of  the  living  God,  the  Christ  dwell- 
eth  within  thine  own  soul.  First  find  the  light 
there,  then  shalt  thou  be  able  to  perceive  it  in 
all  things.  But  if  the  soul  be  darkened  by  a 
love  of  things  that  are  of  the  earth,  earthy,  thou 
canst  know  naught  of  the  light." 

Saying  this,  my  companion  disappeared  and 
I  heard  within  mc  a  voice  saying :  "  My  peace  I 
give  unto  thee,  not  as  the  world  giveth,  give  I 


..^ 


1:M 


A     r/S/0\    ('/=■   UGHT. 


I 


unto  thee.  Let  not  yoiir  heart  be  troubled, 
neither  let  it  be  afraid;  lo,  I  am  with  you 
always." 

Then  I  awakened. 

"  Love,  which  ii  sunlight  of  peace, 
Age  by  age  to  incrc.ise, 
Till  Anger  and  Mate  arc  dead 
And  sorrow  and  death  shall  cease: 
'  Peace  on  earth  and  (lood  will;' 
Souls  that  arc  gentle  and  still 
Hear  the  first  music  of  this 
Far-off  infinite  Uliss!" 


!| 


_--*, 


I 


>led, 
you 


J 


--*C1 


^w»r 


^ii^MK  > 


